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THE 


ARTICLES  OF  FAITH 


A    SERIES    OF    LECTURES    ON    THE 
PRINCIPAL    DOCTRINES    OF 


THE  CHURCH   OF  JESUS   CHRIST  OF 
LATTER-DAY  SAINTS, 


Dr.    JAMES     K.    TALMAGE, 


WRITTEN  BY  APPOINTMENT;  AND  PUBLISHED  BY  THE  CHURCH. 


The  Deseret  News, 

salt  lake  city,  utah, 

1899. 


r     0  2  5  _.\   -*  c 

ti  r 


Entered  According  to  Act  of  Congress, 

in  the  Year  1899, 

By  James  E.  Talmage, 

In  the  office  of  the  Librarian  of 

Congress,  at  Washington. 


Bancroft  Library 


THE  ARTICLES   OF  FAITH 

OF   THE    CHURCH    OF    JESUS    CHRIST    OF    LATTER- 
DAY    SAINTS. 

1  We  believe  in  God,  the  Eternal  Father,  and  in  His  Son,  Jesus  Christ,  and 
in  the  Holy  Ghost. 

2  We  believe  that  men  will  be  punished  for  their  own  sins,  and  not  for 
Adam's  transgression. 

3.  We  believe  that  through  the  atonement  of  Christ,  all  mankind  may  be 
saved,  by  obedience  to  the  laws  and  ordinances  of  the  Gospel. 

4.  We  believe  that  the  first  principles  and  ordinances  of  the  Gospel  are:— 
(1)  Faith  in  the  Lord  Jesus  Christ;  (2)  Repentance;  (3)  Baptism  by  immersion 
for  the  remission  of  sins;  (4)  Laying  on  of  Hands  for  the  Gift  of  the  Holy  Ghost. 

5.  We  believe  that  a  man  must  be  called  of  God,  by  prophecy,  and  by  the 
laying  on  of  hands,  by  those  who  are  in  authority,  to  preach  the  Gospel  and 
administer  in  the  ordinances  thereof. 

6.  We  believe  in  the  same  organization  that  existed  in  the  Primitive  Church, 
viz:   apostles,  prophets,  pastors,  teachers,  evangelists,  etc. 

7.  We  believe  in  the  gift  of  tongues,  prophecy,  revelation,  visions,  healing, 
interpretation  of  tongues,  etc. 

8.  We  believe  the  Bible  to  be  the  word  of  God,  as  far  as  it  is  translated  cor- 
rectly; We  also  believe  the  Book  of  Mormon  to  be  the  word  of  God. 

9.  We  believe  all  that  God  has  revealed,  all  that  He  does  now  reveal,  and  we 
believe  that  He  will  yet  reveal  many  great  and  important  things  pertaining  to 
the  Kingdom  of  God. 

10.  We  believe  in  the  literal  gathering  of  Israel  and  in  the  restoration  of  the 
Ten  Tribes;  That  Zion  will  be  built  upon  this  [the  American]  continent;  That 
Christ  will  reign  personally  upon  the  earth:  and,  That  the  earth  will  be  renewed 
and  receive  its  paradisiacal  glory. 

11.  We  claim  the  privilege  of  worshiping  Almighty  God  according  to  the 
dictates  of  our  conscience,  and  allow  all  men  the  same  privilege,  let  them  wor- 
ship how,  where,  or  what  they  may. 

12.  We  believe  in  being  subject  to  kings,  presidents,  rulers,  and  magistrates, 
in  obeying,  honoring,  and  sustaining  the  law. 

13.  We  believe  in  being  honest,  true,  chaste,  benevolent,  virtuous,  and  in 
doing  good  to  all  men;  indeed,  we  may  say  that  we  follow  the  admonition  of  Paul, 
We  believe  all  things,  we  hope  all  things,  we  have  endured  many  things,  and 
hope  to  be  able  to  endure  all  things.  If  there  is  anything  virtuous,  lovely,  or  of 
good  report  or  praiseworthy,  we  seek  after  these  things.— Joseph  Smith. 


PREFACE. 


The  lectures  herewith  presented  have  been  prepared  in 
accordance  with  the  request  and  appointment  of  the  First 
Presidency  of  the  Church.  The  greater  number  of  the 
addresses  were  delivered  before  the  Theology  Class  of  the 
Church  University;  and,  after  the  close  of  the  class  sessions, 
the  lectures  were  continued  before  other  Church  organiza- 
tions engaged  in  the  study  of  Theology.  To  meet  the  de- 
sire expressed  by  the  Church  authorities, — that  the  lectures 
be  published  for  use  in  the  various  educational  institutions 
of  the  Church, — the  matter  has  been  revised,  and  is  now 
presented  in  this  form. 

In  anticipation  of  probable  question  or  criticism  regard- 
ing the  disparity  of  length  of  the  several  lectures,  it  may 
be  stated  that  each  of  the  addresses  occupied  two  or  more 
class  sessions,  and  that  the  present  arrangement  of  the 
matter  in  separate  lectures,  is  rather  one  of  compilation 
than  of  original  presentation. 

The  author's  thanks  are  due  and  are  heartily  rendered  to 
the  members  of  the  Committee  appointed  by  the  First 
Presidency,  whose  pains-taking  and  efficient  examination  of 
the  manuscript,  prior  to  the  delivery  of  the  lectures,  has 
inspired  some  approach  to  confidence  in  the  prospective 
value  of  the  book  among  members  of  the  Church.  The 
committee  here  referred  to  consisted  of  Elders  Francis  M. 
Lyman,  Abraham  H.  Cannon,  and  Anthon  H.  Lund,  of 
the  Quorum  of  the  Twelve  Apostles;  Elder  George  Rey- 
nolds, one  of  the  Presidents  of  the  Presiding  Quorum  of 
Seventy;  Elder  John  Nicholson,  and  Dr.  Karl  G.  Maeser. 

The  lectures  are  now  published  by  the  Church,  and  with 
them  goes  the  hope  of  the  author  that  they  may  prove  of 
some  service  to  the  many  students  of  the  scriptures  among 
our  people,  and  to  other  earnest  enquirers  into  the  doc- 
trines and  practices  of  the  Church  of  Jesus  Christ  of 
Latter-day  Saints.  James  E.  Tallage. 

Salt  Lake  City,  Utah,  April  3,  1899. 


CONTENTS. 


LECTURE  I. 
Introductory. 

[mportance  of  theological  study.— What  is  Theology?— Extent  of  the  science.— 
Theology  and  religion.— Origin  of  the  "Articles  of  Faith."— Standard  works 
of  the  Church.— Joseph  Smith  the  Prophet.— His  parentage  and  youth.— His 
search  for  truth  and  the  result— First  vision.— Angelic  visitations.— Later 
developments,  the  martyrdom.— Authenticity  of  his  mission.  1-26 

LECTURE  II,  ARTICLE  1. 
God  and  the  Godhead. 

The  existence  of  God.— Attested  by  general  assent  of  humanity.— Evidence  of  his- 
tory and  tradition.— Evidence  supplied  by  human  reason.— Evidence  of  direct 
revelation.— The  Godhead,  a  Trinity.— Unity  of  the  Godhead.— Unauthorized 
dogmas  refuted.— Personality  of  each  member  of  the  Godhead.— Some  of 
the  Divine  attributes.— Idolatry  and  atheism.— Immaterialism  a  variety  of 
atheism. — God  in  nature.  27-53 

LECTURE  III,  ARTICLE  2. 
Transgression  and  the  Fall. 
Man's  free  agency,  recognized  by  the  Lord.— Man's  responsibility.— Sin.— Sins 
committed  in  ignorance— Punishment  for  sin,  natural  and  necessary.— 
Duration  of  punishment.— Refutation  of  the  false  doctrine  of  unending  tor- 
ment.—Satan,  his  former  position  and  his  fall.— Our  first  parents  in  Eden. — 
The  temptation  and  the  Fall.— Adam  s  wise  choice.— The  expulsion  from 
the  Garden.— The  Tree  of  Life  guarded.— Results  of  the  Fall.— The  Fall  fore- 
ordained and  essential.— The  blessed  heritage  of  mortality.  54-75 

LECTURE  IV,  ARTICLE  3. 
The  Atonement,  and  Salvation. 
Nature  of  the  Atonement.— Reconciliation.— A  vicarious  sacrifice.— Voluntary 
and  love-inspired.— The  atonement  fore-ordained  and  foretold.— Extent  of 
the  atonement.— General  salvation.— Individual   salvation.— Salvation  and 
exaltation.— Degrees  of  glory.— Celestial,  Terrestrial,  and    Telestial  king- 
doms. 76-97 
LECTURE  V,  ARTICLE  4. 
Faith  and  Repentance. 
Nature  of   Faith.— Faith,  belief,  and  knowledge  compared.— Belief  among  the 
devils.— The  foundation  of  faith.— Faith  a  principle  of  power. — A  condition 
of  living  faith.— Faith  essential  to  salvation.— A  gift  from  God.— Faith  and 
works.— Nature  of   repentance.— Conditions  for  securing  forgiveness. — Re- 
pentance essential  to  salvation.— Repentance  a  gift  from  God.— Not  always 
possible  to  repent.— Perils  of  procrastinating  the  day  of   repentance.— Re- 
pentance beyond  the  grave.                                                                             98-121 

LECTURE  VI,  ARTICLE  4. 
Baptism. 

Nature  of  the  ordinance.— Its  establishment.— The  baptism  of  Adam.— The 
special    purpose  of  baptism.— Fit  candidates.— Infant  baptism.— History  of 


VI  CONTENTS. 

this  erratic  practice.— Pedo-baptism  unsupported  by  the  Bible,  and  forbidden 
by  other  scriptures.— Baptism  essential  to  salvation.— The  baptism  of 
Christ.— "To  fulfill  all  righteousness."  12-2-138 

LECTURE  VII,  ARTICLE  4. 
Baptism,— Continued. 
Importance  of  proper  method  in  administering  the  ordinance.— Derivation  of 
the  word  "baptize,"  and  early  usage  of  the  original.— Immersion  the  only 
true  mode.— The  sacred  symbolism  of  the  rite  is  preserved  in  no  other  mode. 
—Immersion  the  only  mode  practised  in  early  days.— Baptism  by  immersion 
among  the  Nephites.— Modern  baptism.— "Re-baptism"  not  a  distinct  ordi- 
nance.—"Re-baptisms"  recorded  in  scripture  are  few  and  exceptional.— Bap- 
tism for  the  dead.— Christ's  ministry  among  the  departed.— The  spirits  in 
prison.— Vicarious  work  of  the  living  for  the  dead.— Elijah's  heavenly  mes- 
sage.—Temples,  ancient  and  modern.  .  139-161 

LECTURE  VIII,  ARTICLE  4. 
The  Holy  Ghost. 
The  promised  Comforter.— The  Holy  Ghost  a  Member  of  the  Godhead.— His 
distinct  personality.— His  powers.— His  office  in  ministering  to  mankind.— To 
whom  given.— Exceptional  instances  of  His  visitation  before  baptism. -The 
ordinance  of  bestowal.— Power  of  the  priesthood  requisite.— Gifts  of  the 
Spirit.—  Lay ing-on  of  hands,  characteristic  of  sacred  ordinances.  160-174 

LECTURE  IX,  IN  connection  WITH  ARTICLE  4. 
The  Sacrament  of  the  Lord's  Supper. 
Meaning  of  the  term,  Sacrament.— The  Lord's  Supper.— Institution  of  the  ordi- 
nance among  the  Jews.— Also  among  the  Nephites.— Fit  partakers  of  the 
Sacrament.— Purpose  of  the  ordinance,  and  associated  promises.— The  sacra- 
mental emblems.— Manner  of  administration.— The  Passover  and  the  Sacra- 
ment.—Errors  concerning  the  Sacrament.  175-183 
LECTURE  X,  ARTICLE  5. 
Authority  in  the  Ministry. 
Men  called  of   God.— Scriptural   examples. — Ordination  to  the  ministry.— The 
authorized  imposition  of  hands.— Sacrilege  of  attempted  ministrations  with- 
out authority.— Instances  of   Divine  wrath.— Teachers,    true    and   false. — 
Divine  authority  in  the  present  dispensation.— Restoration  of  the  Aaronic 
Priesthood  by  John  the  Baptist.— And  of  the  Melchisedek  Priesthood  by 
Peter,   James,  and   John.— Fore-ordination   of   men  to  special    callings.— 
Christ's   fore-ordination.— Pre-existence   of    spirits.— Our   primeval   child- 
hood. 184-200 
LECTURE  XI,  ARTICLE  6. 
The  Church  and  its  Plan  of  Organization. 
The  Church  in  former  and  latter  days.— The  Primitive  Church.— Apostasy  from 
the  Primitive  Church.— The  great  apostasy  was  foretold.— Restoration  of  the 
Church  in  the  Dispensation  of  the  Fulness  of  Times.— Plan  of  government  in 
the  restored  Church.— Orders  and  offices  in  the  priesthood.— The  Aaronic,  in- 
cluding the  Levitical.— The  Melchisedek  order.— Specific  offices  in  the  priest- 
hood.—Deacons,    Teachers,    Priests.— Elders,-    Seventies,    High    Priests.— 
Patriarchs,  or  Evangelists.— Apostles.— The  First  Presidency.— The  Twelve 
Apostles.— The  Presiding  Quorum  of  Seventy.— The  Presiding  Bishopric— 
Local  organizations,  Stakes  and  Wards.— Stake  Presidency,— High  Council. 
—Ward  Bishopric— Helps  in  government.                                                    201-218 


CONTEXTS.  Vll 

LECTURE  XII,  ARTICLE  7. 
Spiritual  Gifts. 
Spiritual  gifts  characteristic  of  the  Church.— Nature  of  these  gifts.— Miracles.— 
Partial  enumeration  of  the  gifts.— Tongues  and  Interpretation.— Healing.— 
Visions  and  Dreams.— Prophecy.— Revelation.— The  testimony  of  miracles, 
not  an  infallible  guide.— Imitations  of  spiritual  gifts.— Miracles  wrought  by 
evil  powers.— Devils  working  miracles.— Spiritual  gifts  today.  219-239. 

LECTURE  XIII,  ARTICLE  8. 
The  Bible. 
The  first  of  our  standard  works.— The  name  "Bible."— The  Old  Testament.— Its 
origin  and  growth.— Language  of  the  Old  Testament.— The  Septuagint.— Pen- 
tateuch.—Historical  books.— Poetical  books.— Books  of  the  prophets.— 
Apocrypha.— The  New  Testament.— Its  origin  and  authenticity.— Classifica- 
tion of  its  books.— Early  versions  of  the  Bible.  Modern  versions.— Genuine- 
ness and  authenticity.— Book  of  Mormon  testimony  concerning  Bible.  240-260. 

LECTURE  XIV,  ARTICLE  8. 
The  Book  of  Mormon. 
Description  and  origin.— Mormon's  visit  to  Joseph  Smith.— The  inspired  title- 
page.— The  Nephite  nation,— The  Jaredites.— The  ancient  plates.— Mormon's 
abridgment  of  the  plates  of  Nephi.-The  translation  of  the  record.— Classi- 
fication and  arrangement  of  the  books.— Genuineness  of  the  Book  of  Mor- 
mon.—Testimony  of  the  witnesses.— Theories  of  its  origin.— The  "Spaulding 

Story."  261-280 

LECTURE   XV.   ARTICLE   8, 

The  Book  of  Mormon,— Continued. 
Authenticity  of  the  Book  of   Mormon.— The  Book  of  Mormon  and  the  Bible. 
—Ancient  prophecy   fulfilled   in  the  coming  forth  of   the    Book   of   Mor- 
mon.—Consistency  of  the  book.— Its  contained  prophecies.— External  evi- 
dence.—Archeological  evidence  of  the  early  occupation  of  America.— Israel- 
itish  origin  of  the  American  aborigines.— Common  origin  of  all  the  native 
"races."— Language  of  the  Book  of  Mormon  compared  with  the  language  of 
the  ancient  Americans.— Survival  of  the  Egyptian  and  the  Hebrew. — Testi- 
mony of  investigators.  281-307 
LECTURE  XVI,  ARTICLE  9. 
Revelation,  past,  present,  and  future. 
What  is  revelation?— Revelation  and  inspiration.— God's  means  of  communica- 
tion.—Ancient  revelators.— Christ,  a  Revelator.— Doctrine  of  continual  i-eve- 
lation.— Well-established,  scriptural  and  reasonable.— Alleged  scriptural  ob- 
jections met  and  answered.— Modern  revelation.— Without  revelation  there 
can  be  no  true  Church.— Revelation  yet  awaited.  308-325 
LECTURE  XVII,  ARTICLE  10. 
The  Dispersion  of  Israel. 
Israel.— Brief  history  of  the  nation.— Dispersion  foretold.— Biblical  prophecies. 
—Book  of  Mormon  predictions.— Fulfilment  of  these  dire  prophecies.— Fate 
of  the  kingdom  of  Israel.— Scattering  of  Judah.— The  Lost  Tribes.         326-340 
LECTURE  XVIII,  ARTICLE  10. 
The  Gathering  of  Israel. 
Predictions  of   the  gathering.— Prophecies  in  Bible  and  Book  of   Mormon.— 
Modern  revelation  concerning  the  gathering.— Extent  and  purpose  of  the 


Vlll  CONTENTS. 

gathering.— Israel  a  chosen  people.— All  nations  blessed  through  Israel.— 
Restoration  of  the  Ten  Tribes.— Zion  to  be  first  established.— Gathering  now 
in  progress.  341-355 

LECTURE  XIX,  ARTICLE  10. 
Zion. 

Two  gathering  places  designated.— Jerusalem  and  the  New  Jerusalem.— Meaning 
of  "Zion."— The  Zion  of  Enoch.— The  Lord's  definition  of  "Zion."— Modern 
revelation  concerning  Zion.— Establishment  delayed.— Center-place  in  Mis- 
souri.—The  founding  of  Zion  in  the  last  days.  356-366 

LECTURE  XX,  ARTICLE  10. 

Christ's  Reign  on  Earth. 

Christ's  first  and  second  advents  compared.— Predictions  of  His  second  coming. 

— Signs  described.— Modern  revelation  on  the   matter.— Precise   time   not 

known.— Christ's  reign.— The  Kingdom  of  God.— The  Kingdom  of  Heaven.— 

Kingdom  and  Church.— Millennium.— Satan's  power  to  be  curtailed.     367-383 

LECTURE  XXI,  ARTICLE  10. 
Regeneration  and  Resurrection. 
The  earth  under  the  curse.— Regeneration  of  the  earth.— The  earth  during  and 
after  the  Millennium.— Absence  of  evidence  from  science.— Resurrection  of 
the  body. — Predictions. — Two  general  resurrections,  first,  and  final.— Resur- 
rection of  the  just.— And  that  of  the  unjust.— Christ's  resurrection  and  that 
immediately  following.— Resurrection  at  Christ's  second  coming.— The 
heathen  in  the  first  resurrection.— Resurrection  after  Millennium.       384-405. 

LECTURE  XXII,  ARTICLE  11. 
Religious  Liberty  and  Toleration. 
What  is  worship?— Freedom  in  worship  an  inalienable  right.— Religious  intoler- 
ance sinful.— Toleration  does  not  imply  acceptance.— Man's  accountabil- 
ity.—Results  of  his  acts.— Degrees  of  glory  provided.— The  Celestial  glory.— 
The  Terrestrial.— The  Telestial. — Gradation  within  the  Kingdoms.— The  Sons 
of  Perdition.  406-423. 

LECTURE  XXIII,  ARTICLE  12. 
Submission  to  Secular  Authority. 
Scriptural  recognition  of   secular  powers.— Examples  set  by  Christ  and  His 
apostles.— Apostolic  teachings.— Modern  revelation  regarding  duty  to  laws  of 
the  land. — People  of  God  are  of  necessity  law  abiding.— Teachings  of  the 
Church  today.  424-440. 

LECTURE  XXIV,  ARTICLE  13. 
Practical  Religion. 
Religion  has  to  do  with  daily  life.— Comprehensiveness  of  our  faith.— Benevo- 
lence enjoined.— Free-will  offerings.— Fast  offerings. — Tithing.— Consecration 
and  stewardship.— The  United  Order.— Social  order  within  the  Church.— 
Marriage.— Celestial  Marriage.— Unlawful  association  of  the  sexes.— The 
sanctity  of  the  body.  441-461 

Appendix:    Outline  for  class  review  of  the  Lectures.  463-484 

Index.  485-490 


LECTURES 


Articles    ok    Faith 


OF  THE  CHURCH  OF  JESUS  CHRIST  OF 
LATTER-DAY  SAINTS. 


LECTUKE   I. 

INTRODUCTORY. 

1.  Importance  of  Theological  Study: — In  the  short  period 
of  time  that  measures  the  span  of  mortal  existence,  it  is 
not  possible  for  man  to  explore  any  considerable  portion  of 
the  vast  realm  of  knowledge ;  it  becomes,  therefore,  the  part 
of  wisdom  to  select  for  study  the  branches  that  promise  to 
prove  of  the  greatest  worth.  All  truth  is  of  value — above 
price  indeed  in  its  place,  yet  with  respect  to  their  possible 
application,  some  truths  are  of  incomparably  greater  worth 
than  are  others.  A  knowledge  of  the  principles  of  trade  is 
essential  to  the  success  of  the  merchant;  an  acquaintance 
with  the  laws  of  navigation  is  demanded  of  the  mariner ; 
familiarity  with  the  relation  of  soil  and  crops  is  indispen- 
sable to  the  farmer ;  an  understanding  of  the  profound  prin- 
ciples of  mathematics  is  necessary  to  the  engineer  and  the 
astronomer ;  so  too  is  a  practical  knowledge  of  God  essential 
to  the  salvation  of  every  human  soul  that  has  attained  to 
powers  of  judgment  and  discretion.  The  value  of  theolog- 
ical knowledge,  therefore,  ought  not  to  be  under-rated;  it 


2  THE    AETICLES    OF    FAITH.  [LECT.   I. 

is  doubtful  if  its  importance  can  in  any  way  be  over-esti- 
mated. 

2.  What  is  Theology?— The  word  ''theology"  is  of  Greek 
origin;  it  comes  to  us  from  Theos,  meaning  God,  and  logos 
— a  treatise,  or  discourse,  signifying  by  derivation,  there- 
fore, collated  knowledge  of  Divinity,  or  the  science  that 
teaches  us  of  God,  implying  also  the  relation  existing  be- 
tween the  Supreme  Being  and  His  creatures.  The  term  is 
of  very  ancient  usage,  and  may  be  traced  to  pagan  sources. 
Plato  and  Aristotle  speak  of  theology  as  the  doctrine  of 
Deity  and  divine  things.  Concisely  defined,  theology  "is 
that  revealed  science  which  treats  of  the  being  and  attri- 
butes of  God,  His  relations  to  us,  the  dispensations  of  His 
providence,  His  will  with  respect  to  our  actions,  and  His 
purposes  with  respect  to  our  end."° 

3.  It  has  been  held  by  some  as  a  truth,  that  theological 
knowledge  is  not  properly  a  subject  for  analytical  and 
otherwise  scientific  treatment  on  the  part  of  man ;  that  inas- 
much as  a  true  conception  of  Deity,  with  which  theology  has 
primarily  to  deal,  must  necessarily  be  based  upon  revelation 
from  the  source  divine,  we  can  but  receive  such  knowledge  as 
it  is  graciously  given ;  and  that  to  attempt  critical  investigation 
thereof  by  the  fallible  powers  of  human  judgment,  would  be 
to  apply  as  a  measure  of  the  doings  of  God,  the  utterly  in- 
adequate wisdom  of  man.  Many  truths  are  beyond  the 
scope  of  unaided  human  reason,  and  theological  facts  have 
been  declared  to  be  above  reason ;  this  is  true  so  far  as  the 
same  remark  might  be  applied  to  any  other  kind  of  truth ; 
for  all  truth,  being  eternal,  is  superior  to  reason  in  the 
sense  of  being  manifest  to  reason,  and  not  a  creation  of 
reason ;  nevertheless  truths  are  to  be  estimated  and  compared 
by  the  exercise  of  reason. 


a  See  Doc.  &  Cov.  supplement  to  Lecture  I  on  Faith;  Buck's  Theological  Dic- 
tionary p.  582. 


INTRO.]  THEOLOGY.  3 

4.  The  Extent  of  Theology: — Who  can  survey  the  bound- 
aries of  this  science?  It  deals  with  Deity — the  fountain  of 
knowledge,  the  source  of  wisdom ;  with  the  proofs  of  the  exis- 
tence of  a  Supreme  Being,  and  of  other  supernatural  per- 
sonalities ;  with  the  conditions  under  which,  and  the  means 
by  which,  divine  revelation  is  imparted;  with  the  eternal 
principles  governing  the  creation  of  worlds ;  with  the  laws  of 
nature  in  all  their  varied  manifestations.  Primarily,  theol- 
ogy is  the  science  of  God  and  religion ;  it  seeks  to  present 
"the  systematic  exhibition  of  revealed  truth,  the  science  of 
Christian  faith  and  life."  But  in  a  more  general  sense,  theol- 
ogy has  to  do  with  other  truths  than  those  which  are  spe- 
cifically called  spiritual;  its  domain  is  co-extensive  with 
that  of  truth. 

5.  The  industrial  pursuits  that  benefit  mankind,  the  arts 
that  please  and  refine,  the  sciences  that  enlarge  and  exalt 
the  mind,  are  but  fragments  of  the  great  though  yet  uncom- 
pleted volume  of  truth  that  has  come  to  earth  from  a  source 
of  eternal  and  infinite  supply.  The  comprehensive  study 
of  theology,  therefore,  would  embrace  all  known  truths, 
God  has  constituted  Himself  as  the  great  teacher  ;b  by  per- 
sonal manifestations  or  through  the  ministrations  of  His 
appointed  servants,  He  instructs  His  mortal  children.  To 
Adam  He  introduced  the  art  of  agriculture, c  and  even 
taught  by  example  that  of  tailoring  f  to  Noah  and  JNTephi 
He  gave  instructions  in  ship  building;6  Lehi  and  Nephi 
were  taught  of  Him  in  the  arts  of  navigation  f  and  for  their 
guidance  on  the  water,  as  in  their  journeyings  on  land,  He 
prepared  for  them  the  Liahona/  a  compass  operated  by  a 


b  See  Key  to  Theology,  by  Parley  P.  Pratt,  chap.  i. 

c  Gen.  ii,  8:  Pearl  of  Great  Price  (1888  ed.),  p.  12. 

d  Gen.  iii,  21 ;  Pearl  of  Great  Price,  p.  17. 

e  Gen.  vi,  14;  I  Nephi,  xvii  8;  xviii,  1-4. 

/  I  Nephi,  xviii,  12,  21. 

g  I  Nephi,  xvi,  10,16,  26-30;  xviii,  12,  21;  Alma  xxxvii,  38. 


4  THE    ARTICLES    OF    FAITH.  [LECT.   I. 

force  more  effective  than  that  of  terrestrial  magnetism; 
furthermore,  Moses  received  divine  instructions  in  architec- 
ture.'1 

6.  Theology  and  Religion,  though  closely  related,  are 
by  no  means  identical.  A  person  may  be  deeply  versed  in 
theological  lore,  and  yet  be  lacking  in  religious,  and  even  in 
moral  traits.  Theology  may  be  compared  to  theory,  while 
religion  represents  practice ;  if  theology  be  precept,  then  re- 
ligion is  example.  Each  should  be  the  complement  of  the 
other ;  theological  knowledge  should  strengthen  religious  faith 
and  practice.  As  accepted  by  the  Latter-day  Saints,  theol- 
ogy comprehends  the  whole  plan  of  the  gospel.  "Theology 
is  ordered  knowledge,  representing  in  the  region  of  the 
intellect  what  religion  represents  in  the  heart  and  life  of 
man."'  Knowledge  may  have  to  do  with  the  intellect  only, 
and  however  sublime  its  import,  it  may  fail  to  affect  the 
hardened  heart. 

7.  The  "Articles  of  Faith:" — The  beliefs  and  prescribed 
practices  of  most  religious  sects  are  usually  set  forth  in  for- 
mal creeds.  The  Latter-day  Saints  announce  no  creed  as  a 
complete  code  of  their  faith ;  for  while  they  hold  that  the 
precepts  of  eternal  life  are  unchangeable,  they  accept  the 
principle  of  continuous  revelation  as  a  characteristic  feature 
of  their  belief.  However,  when  asked  for  a  concise  presen- 
tation of  the  principal  religious  views  of  his  people,  Joseph 
Smith,  the  first  prophet  of  the  Church  in  the  present  dis- 
pensation, announced  as  a  declaration  of  belief,  the  "Articles 
of  Faith  of  the  Church  of  Jesus  Christ  of  Latter-day  Saints." 
These  include  the  more  essential  and  characteristic  features 
of  the  gospel,  as  accepted  by  this  Church ;  but  they  are  not 
complete  as  an  exposition  of  our  belief,  for  by  one  of  the 
Articles  it  is  declared,  "We  believe  all  that  God  has  revealed, 


h  Exo.  xxv,  xxvi,  xxvii. 
i  W.  E.  Gladstone. 


INTK0.]  THEOLOGY.  5 

all  that  He  does  now  reveal,  and  we  believe  that  He  will  yet 
reveal  many  great  and  important  things  pertaining  to  the 
Kingdom  of  God."  From  the  time  of  their  first  promul- 
gation, the  Articles  of  Faith  have  been  accepted  by  the 
people/  and  on  October  6, 1890,  the  Latter-day  Saints  in  gen- 
eral conference  assembled,  re-adopted  the  Articles  as  part  of 
their  guide  in  faith  and  conduct.  As  these  Articles  of 
Faith  present  the  leading  tenets  of  the  Church  in  systematic 
order,  they  suggest  themselves  as  a  convenient  outline  for 
our  plan  of  study. 

8.  The  Standard  Works  of  the  Church  form  our  written 
authority  in  doctrine ;  but  they  are  by  no  means  our  only 
sources  of  information  and  instruction  on  the  theology  of 
the  Church.  We  believe  that  God  is  as  willing  today  as  He 
ever  has  been  to  reveal  His  mind  and  will  to  man,  and  that 
He  does  so  through  chosen  and  appointed  channels.  We 
rely  therefore  on  the  teachings  of  the  living  oracles  of  God, 
as  of  equal  validity  with  the  doctrines  of  the  written  word, 
the  men  in  chief  authority  being  acknowledged  and  accepted 
by  the  Church  as  prophets  and  revelators,  and  as  being  in 
possession  of  the  power  of  the  holy  Priesthood.  The  written 
works  adopted  by  the  vote  of  the  Church  as  authoritative 
guides  in  faith  and  doctrine,  are  four, — the  Bible,  the  Book 
of  Mormon,  the  Doctrine  and  Covenants,  and  the  Pearl  of 
Great  Price.  Other  works  have  been  and  are  being  issued 
by  officers  and  members  of  the  Church,  and  many  such 
books  are  unreservedly  sanctioned  by  the  people  and  their 
ecclesiastical  authorities ;  but  the  four  publications  named 
are  the  only  regularly  constituted  standard  works  of  the 
Church.  Of  the  doctrines  treated  in  the  authorized  stand- 
ards, the  Articles  of  Faith  may  be  regarded  as  a  fair, 
though  necessarily  but  an  incomplete  epitome. 


j  See  Note  1. 


6  THE  ARTICLES  OF  FAITH.         [LECT.  I. 

JOSEPH  SMITH,  THE  PROPHET. 

9.  Joseph  Smith,  whose  name  is  appended  to  the  Articles 
of  Faith,  was  the  prophet  through  whom  the  Lord  restored 
to  earth  in  these  the  last  days,  the  gospel,  and  this  in  ac- 
cordance with  declarations  made  in  previous  dispensations. 
The  question  of  the  divine  authenticity  of  this  man's  mis- 
sion is  an  all-important  one  to  earnest  investigators  of 
Latter-day  Saint  doctrines.  If  his  claims  to  a  God-given 
appointment  be  false,  forming,  as  they  do,  the  foundation 
of  the  Church  in  the  last  dispensation,  the  superstructure 
cannot  be  stable ;  if,  however,  his  purported  ordination  un- 
der the  hands  of  heavenly  personages  be  a  fact,  one  need 
search  no  further  for  the  cause  of  the  phenomenal  strength 
and  growing  power  of  the  restored  Church.  The  circum- 
stances of  the  divine  dealings  with  Joseph  Smith,  the  mar- 
velous development  of  the  work  instituted  by  this  modern 
prophet,  the  fulfilment  through  his  instrumentality  of 
many  of  the  grandest  predictions  of  old,  and  his  own  pro- 
phetic utterances  with  tlxeir  literal  realization,  will  yet  be 
widely  acknowledged  as  proof  conclusive  of  the  validity  of 
his  ministry. fc  The  exalted  claims  maintained  for  him  and 
his  life's  work,  the  fame  that  has  made  his  name  known  for 
good  or  for  evil  among  most  of  the  civilized  nations  of  the 
earth,  the  vitality  and  growing  strength  of  the  religious 
and  social  systems  which  owe  their  origin  as  nineteenth- 
century  establishments  to  the  ministrations  of  this  man, 
give  to  him  an  individual  importance  warranting  at  least  a 
passing  consideration. 

10.  His  Parentage,  Youth,  etc.:— Joseph  Smith,  the  third 
son  and  fourth  child  in  a  family  of  ten,  was  born  December 
23rd,  1805,  at  Sharon,  Windsor  County,  Vermont.  He  was 
the  son  of  Joseph,  and  Lucy  Mack  Smith,  a  worthy  couple, 


k  See  Note  3. 


INTRO.]  JOSEPH    SMITH,    THE    PROPHET.  7 

who  though  in  poverty  lived  happily  amid  their  home  scenes 
of  industry  and  frugality.  When  the  boy,  Joseph,  was  ten 
years  old,  the  family  left  Vermont,  and  settled  in  the  State 
of  Xew  York,  first  at  Palmyra,  and  later  at  Manchester, 
Ontario  County.  At  the  place  last  named,  the  future  pro- 
phet spent  most  of  his  boyhood  days.  In  common  with  his 
brothers  and  sisters,  he  had  but  little  schooling;  and  for 
the  simple  rudiments  of  an  education,  which  by  earnest  ap- 
plication he  was  able  to  gain,  he  was  mostly  indebted  to  his 
parents,  who  followed  the  rule  of  devoting  a  portion  of  their 
limited  leisure  to  the  teaching  of  the  younger  members  of 
the  household. 

11.  In  their  religious  inclinations,  the  family  favored  the 
Presbyterian  faith,  the  mother,  and  three  or  four  of  the 
children  having  united  themselves  with  that  sect;  but 
Joseph,  while  at  one  time  favorably  impressed  by  the  Meth- 
odist creed,  kept  himself  free  from  all  sectarian  membership, 
being  greatly  perplexed  over  the  strife  and  dissensions  man- 
ifesting themselves  among  the  churches  of  the  time.  He 
had  a  right  to  expect  that  in  the  Church  of  Christ  there 
would  be  unity  and  harmony ;  yet  in  place  of  such  he  saw 
among  the  wrangling  sects  only  confusion.  While  Joseph 
was  in  his  fifteenth  year,  the  region  of  his  home  was  visited 
by  a  storm  of  fierce  religious  excitement,  which,  beginning 
with  the  Methodists  soon  became  general  among  all  the 
sects ;  there  were  revivals  and  protracted  meetings,  and  the 
manifestations  of  sectarian  rivalry  were  many  and  varied. 
These  conditions  added  much  to  the  distress  of  the  young 
searcher  after  truth. 

12.  His  Search  for  Truth  and  the  Result: — Here  is 
Joseph's  own  account  of  his  course  of  action: — 

"In  the  midst  of  this  war  of  words  and  tumult  of  opin- 
ions, I  often  said  to  myself,  what  is  to  be  done?  who  of  all 
these  parties  are  right?  or,  are  they  all  wrong  together?     If 


8  THE    AKTICLES    OF    FAITH.  [LECT.   I. 

any  one  of  them  be  right,  which  is  it,  and  how  shall  I  know 
it? 

"While  I  was  laboring  under  the  extreme  difficulties 
caused  by  the  contests  of  these  parties  of  religionists,  I  was 
one  day  reading  the  Epistle  of  James,  first  chapter  and  fifth 
verse,  which  reads,  'If  any  of  you  lack  wisdom,  let  him 
ash  of  God,  that  giveth  to  all  men  liberally,  and  upbraideth 
not,  and  it  shall  be  given  himf l  Never  did  any  passage  of 
scripture  come  with  more  power  to  the  heart  of  man  than 
did  this  at  this  time  to  mine.  It  seemed  to  enter  with  great 
force  into  every  feeling  of  my  heart.  I  reflected  on  it  again 
and  again,  knowing  that  if  any  person  needed  wisdom  from 
God,  I  did ;  for  how  to  act  I  did  not  know,  and  unless  I 
could  get  more  wisdom  than  I  then  had,  would  never  know, 
for  the  teachers  of  religion  of  the  different  sects  understood 
the  same  passage  so  differently  as  to  destroy  all  confidence 
in  settling  the  question  by  an  appeal  to  the  Bible.  At 
length  I  came  to  the  conclusion  that  I  must  either  remain 
in  darkness  and  confusion,  or  else  I  must  do  as  James  di- 
rects, that  is,  ask  of  God.  I  at  length  came  to  the  deter- 
mination to  ask  of  God,  concluding  that  if  He  gave  wisdom 
to  them  that  lacked  wisdom,  and  would  give  liberally  and 
not  upbraid,  I  might  venture.  So,  in  accordance  with  this, 
my  determination  to  ask  of  God,  I  retired  to  the  woods 
to  make  the  attempt.  It  was  on  the  morning  of  a  beautiful 
clear  day,  early  in  the  spring  of  1820.  It  was  the  first  time 
in  my  life  that  I  had  made  such  an  attempt,  for  amidst  all 
my  anxieties  I  had  never  as  yet  made  the  attempt  to  pray 
vocally. 

"After  I  had  retired  into  the  place  where  I  had  previously 
designed  to  go,  having  looked  around  me  and  finding  my- 
self alone,  I  kneeled  down  and  began  to  offer  up  the  desires 
of  my  heart  to  God.  I  had  scarcely  done  so,  when  immedi- 
ately I  was  seized  upon  by  some  power  which  entirely  over- 
came me,  and  had  such  astonishing  influence  over  me  as  to 
bind  my  tongue  so  that  I  could  not  speak.  Thick  darkness 
gathered  around  me,  and  it  seemed  to  me  for  a  time,  as  if  I 
were  doomed  to  sudden  destruction.  But,  exerting  all  my 
powers  to  call  upon  God  to  deliver  me  out  of  the  power  of 


l  James  i,  5. 


IXTR0.]  JOSEPH    SMITH,    THE    PROPHET.  9 

this  enemy  which  had  seized  upon  me,  and  at  the  very  mo- 
ment when  I  was  ready  to  sink  into  despair  and  abandon 
myself  to  destruction,  not  to  an  imaginary  ruin,  but  to  the 
power  of  some  actual  being  from  the  unseen  world,  who  had 
such  a  marvelous  power  as  I  had  never  before  felt  in  any  be- 
ing ;  just  at  this  moment  of  great  alarm,  I  saw  a  pillar  of 
light  exactly  above  my  head,  above  the  brightness  of  the 
sun,  which  descended  gradually  until  it  fell  upon  me.  It 
no  sooner  appeared  than  I  found  myself  delivered  from 
the  enemy  which  held  me  bound.  When  the  light  rested 
upon  me,  I  saw  two  personages,  whose  brightness  and  glory 
defy  all  description,  standing  above  me  in  the  air.  One  of 
them  spake  unto  me  calling  me  by  name,  and  said  (pointing 
to  the  other),  "This  is  my  beloved  Son,  hear  Him."m 

13.  In  answer  to  his  prayer  for  guidance  as  to  which  of  the 
sects  was  right,  he  was  told  to  join  none  of  them,  for  all 
were  wrong,  with  their  creeds  which  are  an  abomination  in 
the  sight  of  God,  and  their  professors  who  are  corrupt,  in 
that  they  draw  near  with  their  lips  while  their  hearts  are  far 
from  the  Lord,  teaching  for  doctrine  the  commandments  of 
men,  having  a  form  of  godliness  while  denying  the  power 
thereof. 

14.  Such  knowledge  as  had  been  communicated  in  this 
unprecedented  revelation  was  not  to  be  held  captive  within 
the  heart  of  the  youth.  He  hesitated  not  to  impart  the 
glorious  truths,  first  to  the  members  of  his  family,  who  re- 
ceived his  testimony  with  reverence,  and  then  to  the  sec- 
tarian ministers,  who  had  labored  so  diligently  to  con- 
vert him  to  their  several  creeds.  To  his  surprise,  these 
professed  teachers  of  Christ  treated  his  statements  with 
the  utmost  contempt,  declaring  that  the  day  of  revela- 
tion from  God  had  long  since  passed  away ;  and  that  the 
manifestation,  if  indeed  he  had  received  any  such  at  all,  was 
surely  from  Satan.    Nevertheless,  the  ministers  exerted  them- 


m  Pearl  of  Great  Price,  pp.  86-88,(1888  ed.) 


10  THE    AETICLES    OF    FAITH.  [LECT.   I. 

selves  with  a  unity  of  purpose  strangely  at  variance  with 
their  former  hostility  toward  one  another,  to  ridicule  the 
young  man,  and  to  denounce  his  testimony.  The  neighbor- 
hood was  aroused;  persecution,  bitter  and  vindictive,  was 
waged  against  him  and  his  family;  he  was  actually  fired 
upon  by  a  would-be  assassin ;  yet  through  it  all  he  was  pre- 
served from  bodily  injury;  and  in  spite  of  increasing  op- 
position, he  remained  faithfully  steadfast  to  his  testimony 
of  the  heavenly  visitation.71  In  this  condition  of  trial,  he 
continued  without  further  manifestation  for  three  years, 
constantly  expecting,  but  never  receiving  the  additional 
light  and  added  instructions  for  which  he  yearned.  He  was 
keenly  sensitive  of  his  own  frailty,  and  conscious  of  human 
weaknesses.  He  pleaded  before  the  Lord,  acknowledging 
his  errors,  and  craving  help. 

15.  Angelic  Visitations: — On  the  night  of  September 
21st,  1823,  while  praying  for  forgiveness  of  sins,  and  for 
guidance  as  to  his  future  course,  he  was  blessed  with 
another  heavenly  manifestation.  There  appeared  in  his 
room  a  brilliant  light,  in  the  midst  of  which  stood  a  person- 
age clothed  in  white,  and  with  a  countenance  of  radiant 
purity  and  loveliness.  The  celestial  visitor  announced  him- 
self as  Moroni,  a  messenger  sent  from  the  presence  of  God; 
and  then  proceeded  to  instruct  the  youth  as  to  some  of  the 
divine  purposes,  in  which  Joseph  was  to  take  a  most  im- 
portant part.  The  angel  said  that  through  Joseph  as  the 
earthly  instrument,  the  true  Church  would  be  again  estab- 
lished upon  the  earth;  that  his  name  would  be  known 
among  all  nations  and  tongues,  honored  by  the  good,  reviled 
by  the  wicked;  that  a  record,  engraven  on  plates  of  gold, 
giving  a  history  of  the  nations  that  had  formerly  lived  upon 
the  western  continent,  and  an  account  of  the  Savior's  min- 
istrations among  the  people  on  this  land,  was  hidden  in  a 

n  See  Note  2. 


INTRO.]  JOSEPH    SMITH,    THE    PROPHET.  11 

hill  near  by;  that  with  the  plates  were  two  sacred  stones, 
known  as  Urim  and  Thummim,  by  the  use  of  which,  men  in 
olden  times  had  become  seers,  and  that  through  those  instru- 
ments God  would  enable  Joseph  to  translate  the  record 
engraven  on  the  plates. 

16.  The  angelic  messenger  then  repeated  several  prophe- 
cies which  are  recorded  in  the  ancient  scriptures ;  some  of 
the  quotations  were  given  with  variations  from  our  Bible 
readings.  Of  the  words  of  Malachi  the  following  were 
quoted:  "For  behold,  the  day  cometh  that  shall  burn  as 
an  oven,  and  all  the  proud,  yea,  and  all  that  do  wickedly, 
shall  burn  as  stubble,  for  they  that  come  shall  burn  them, 
saith  the  Lord  of  Hosts,  and  it  shall  leave  them  neither 
root  or  branch."0  And  further: — "Behold,  I  will  reveal 
unto  you  the  Priesthood  by  the  hand  of  Elijah  the  prophet, 
before  the  coming  of  the  great  and  dreadful  day  of  the 
Lord.  And  he  shall  plant  in  the  hearts  of  the  children  the 
promises  made  to  the  fathers,  and  the  hearts  of  the  children 
shall  turn  to  their  fathers ;  if  it  were  not  so,  the  whole  earth 
would  be  utterly  wasted  at  his  coming."1'  Among  other 
scriptures,  Moroni  cited  the  prophecies  of  Isaiah  relating 
to  the  restoration  of  scattered  Israel,  and  the  promised  reign 
of  righteousness  on  earth, q  saying  that  the  predictions  were 
about  to  be  fulfilled;  also  the  words  of  Peter  to  the  Jews, 
concerning  the  prophet  who  Moses  said  would  be  raised  up, 
explaining  that  the  prophet  referred  to  was  Christ,  and  that 
the  day  was  near  at  hand  when  all  who  rejected  the  words 
of  the  Savior  would  be  cut  off  from  among  the  people/ 

17.  Having  delivered  his  message,  the  angel  departed, 
the  light  in  the  room  seeming  to  condense  about  his  person, 
and  disappearing  with  him.     But  the  heavenly   visitant  re- 

o  Compare  Malachi  iv,  I. 
p  Compare  Malachi  iv,  5-  6. 
q  See  Isaiah  xi. 
r  See  Acts  iii,  22-23. 


12  THE    ARTICLES    OF    FAITH.  [LECT.   I. 

turned  a  second  and  a  third  time  during  the  night,  each 
time  repeating  the  instructions,  with  additional  admonitions 
as  to  the  requirements,  and  warnings  regarding  temptations 
that  would  assail  the  youthful  seer.  On  the  following  day, 
Moroni  appeared  to  Joseph  again,  reciting  anew  the  instruc- 
tions and  cautions  of  the  preceding  night ;  and  told  him  to 
acquaint  his  father  with  all  he  had  heard  and  seen.  This 
the  boy  did,  and  the  father  promptly  testified  that  the  com- 
munications were  from  God. 

18.  Joseph  soon  repaired  to  the  hill  described  to  him  in 
the  vision.  He  recognized  the  spot  indicated  by  the  angel, 
and  with  some  labor  laid  bare  a  stone  box  containing  the 
plates  and  other  things  spoken  of  by  Moroni.  The  heavenly 
messenger  again  stood  beside  him ;  forbade  the  removal  of 
the  contents  at  that  time,  saying  that  four  years  were  to 
elapse  before  the  plates  would  be  committed  to  his  care ;  and 
that  it  would  be  his  duty  to  visit  the  spot  at  yearly  intervals. 
On  the  occasion  of  each  of  these  visits  the  angel  instructed 
the  young  man  more  fully  regarding  the  great  work  awaiting 
him. 

19.  It  is  not  the  purpose  of  the  present  lecture  to  review 
in  detail  the  life  and  ministry  of  Joseph  Smith  ;8  so  much 
attention  has  been  given  to  the  opening  scenes  of  his 
divinely-appointed  mission,  in  view  of  the  unusual  import- 
ance associated  with  the  ushering  in  of  the  modern  or  new 
dispensation  of  God's  providence.  The  bringing  forth  of 
the  plates  from  their  resting-place  of  centuries,  their  trans- 
lation by  divine  power,  and  the  publication  of  the  record  as 
the  Book  of  Mormon,  will  receive  attention  on  a  later  occa- 
sion ;  for  the  present  it  is  sufficient  to  say  that  the  ancient 
record  has  been  translated ;  that  the  Book  of  Mormon  has 
been  given  to  the  world ;  and  that  the  volume  is  accepted  as 
a  sacred  guide  by  the  Latter-day  Saints. 

8  See  Note  5. 


1NTH0.]  JOSEPH    SMITH,    THE    PROPHET.  13 

20.  Later  Developments;  the  Martyrdom: — In  due  time, 
the  Church  of  Jesus  Christ  of-  Latter-day  Saints  was  organ- 
ized ;  the  Priesthood  was  restored  through  the  ordination  of 
Joseph  Smith  by  those  who  had  held  the  keys  of  that  authority 
in  former  dispensations.  From  an  initial  membership  of  but 
six  persons,  the  Church  grew  to  include  thousands  during 
the  life-time  of  the  Prophet  Joseph ;  and  the  growth  has 
continued  with  phenomenal  rapidity  and  stability  until  the 
present  time.  One  by  one  the  powers  and  authorities  pos- 
sessed by  the  Church  of  old  were  restored  through  the  man 
who  was  chosen  and  ordained  to  be  the  first^  elder  of  the 
latter-day  dispensation.  With  the  spread  of  the  Church, 
persecution  increased,  and  the  effect  of  evil  opposition 
reached  a  climax  in  the  cruel  martyrdom  of  the  prophet,  and 
his  brother  Hyrum,  then  patriarch  of  the  Church,  June  27, 
1844.  The  incidents  leading  up  to  and  culminating  in  the 
foul  murder  of  these  men  at  Carthage,  Illinois,  are  matters 
of  common  history.  Suffice  it  to  say  that  prophet  and  patri- 
arch gave  the  sacred  seal  of  their  life's  blood  to  the  testi- 
mony of  the  truth,  which  they  had  valiantly  maintained  in 
the  face  of  intolerant  persecution  for  nearly  a  quarter  of  a 
century/ 

21.  Authenticity  of  Joseph  Smith's  Mission : — The  evidence 
of  divine  authority  in  the  work  established  by  Joseph  Smith, 
and  of  the  justification  of  the  claims  made  by  and  for  the 
man,  may  be  summarized  as  follows : 

I.  Ancient  prophecy  has  been  fulfilled  in  the  restoration 
of  the  gospel  and  the  re-establishment  of  the  Church  upon 
the  earth  through  his  instrumentality. 

II.  He  received  by  direct  ordination  and  appointment  at 
the  hands  of  those  who  held  the  power  in  former  dispensa- 
tions, the  authority  to  minister  in  the  various  ordinances  of 
the  gospel. 


t  See  Note  4. 


14  THE    ARTICLES    OF    FAITH.  [LECT.   I. 

III.     His  possession  of  the  power  of  true  prophecy,  and  of 
other  spiritual  gifts,  is  shown. by  the  results  of  his  ministry. 
IY.     His  doctrines  are  both  true  and  scriptural. 

Each  of  these  classes  of  evidence  will  receive  attention  and 
find  ample  demonstration  in  the  course  of  our  study  of  the 
Articles  of  Faith;  and  a  detailed  consideration  will  not  be 
attempted  at  this  stage  of  our  investigation ;  a  few  illustra- 
tions, briefly  stated,  however,  may  not  be  out  of  place. 

22.  I.  The  Fulfilment  of  Prophecy,  wrought  through  the 
life  work  of  Joseph  Smith  is  abundantly  shown.  John  the 
Eevelator,  from  his  prophetic  vision  of  the  latter-day  dispen- 
sation, understood  and  predicted  that  the  gospel  would 
be  again  sent  from  the  heavens,  and  be  restored  to  the  earth 
through  the  direct  ministration  of  an  angel: — "And  I  saw 
another  angel  fly  in  the  midst  of  heaven,  having  the  ever- 
lasting gospel  to  preach  unto  them  that  dwell  on  the  earth, 
and  to  every  nation,  and  kindred,  and  tongue,  and  people."" 
A  partial  fulfilment  of  this  prediction  is  claimed  in  the 
manifestation  of  the  angel  Moroni  to  Joseph  Smith,  as 
already  described,  whereby  the  restoration  of  the  gospel  was 
announced,  the  speedy  realization  of  other  ancient  pro- 
phecies was  promised;  and  a  record,  described  in  part  as 
containing  "the  fulness  of  the  everlasting  gospel,"  was  com- 
mitted to  his  care  for  translation  and  publication  among  all 
nations,  kindred,  and  tongues.  The  remainder  of  John's  fate- 
ful utterance,  regarding  the  authorized  call  for  repentance 
and  the  execution  of  God's  judgment  preparatory  to  the  awful 
scenes  of  the  last  days,  is  now  in  process  of  rapid  and  literal 
fulfilment. 

23.  Malachi  predicted  the  coming  of  Elijah  specially 
commissioned  with  power  to  inaugurate  the  work  of  co-op- 
eration between  the  fathers  and  the  children,  and  announced 
this  mission  as  a  necessary  preliminary  to  the  advent  of  "the 

u  Rev.  xiv,  6. 


IXTRO.]  JOSEPH   SMITH,    THE    PROPHET.  15 

great  and  dreadful  day  of  the  Lord."1'  The  angel  Moroni 
confirmed  the  truth  and  significance  of  this  prediction  in  an 
emphatic  reiteration."'  Joseph  Smith  and  his  associate  in 
the  ministry,  Oliver  Cowdery,  solemnly  testify  that  they 
were  visited  by  Elijah  the  prophet,  in  the  temple  at  Kirt- 
land,  Ohio,  on  the  third  day  of  April,  1836;  on  which 
occasion  the  heavenly  messenger  declared  that  the  day 
spoken  of  by  Malachi  had  fully  come ;  "Therefore,"  continued 
he,  "the  keys  of  this  dispensation  are  committed  into  your 
hands,  and  by  this  ye  may  know  that  the  great  and 
dreadful  day  of  the  Lord  is  near,  even  at  the  doors.  "*  The 
particular  nature  of  the  union  of  the  fathers  and  the  chil- 
dren upon  which  both  Malachi  and  Moroni  laid  such  stress, 
has  been  explained  as  consisting  in  the  work  of  vicarious 
ordinances,  including  baptism  for  the  dead  who  have  passed 
from  earth  without  a  knowledge  of  the  gospel.  In  teach- 
ing this  doctrine,  and  in  complying  with  its  behests,  the 
Church  of  Jesus  Christ  of  Latter-day  Saints  stands  today 
alone  amongst  all  the  sects  professing  Christianity. 

24.  The  ancient  scriptures  are  teeming  with  prophecies 
concerning  the  restoration  of  Israel  in  the  last  days,  and 
the  gathering  of  the  chosen  people  from  among  the  nations, 
and  from  the  lands  into  which  they  have  been  led  or  driven 
as  a  penalty  for  their  waywardness  and  sin.1'  Such  promi- 
nence and  importance  are  attached  to  this  work  of  gather- 
ing, in  the  predictions  of  olden  times,  that  from  the  days  of 
Israel's  exodus,  the  last  days  have  been  characterized  in 
sacred  writ  as  a  gathering  dispensation.  The  return  of  the 
tribes  after  their  long  and  wide  dispersion  is  made  a  pre- 
liminary work  to  the  establishment  of  the  predicted  reign 


v  Mai.  iv,  5-6. 

to  See  page  11. 

x  Doc.  &  Cov.,  ex,  13-16. 

y  See  lectures  on  Article  10. 


16  THE    ARTICLES    OF    FAITH.  [LECT.   1. 

of  righteousness  with  Christ  on  the  throne  of  the  world; 
and  its  accomplishment  is  given  as  a  sure  precursor  of  the 
millennium.  Jerusalem  is  to  be  re-established  as  the  City  of 
the  Great  King  on  the  eastern  hemisphere ;  and  Zion,*  or  the 
New  Jerusalem,  is  to  be  built  on  the  western  continent ;  the 
Ten  Tribes  are  to  be  brought  back  from  their  hiding  place 
in  the  north;  and  the  curse  is  to  be  removed  from  Israel. 
From  the  early  days  of  Joseph  Smith's  ministry,  he  taught 
the  doctrine  of  the  gathering,  as  imposing  a  present  duty 
upon  the  Church ;  and  this  phase  of  the  Latter-day  Saint 
labor  is  one  of  its  most  characteristic  features.  Joseph 
Smith  and  Oliver  Cowdery  declare  that  the  authority  for 
prosecuting  this  work  was  committed  to  the  Church  through 
them  by  Moses,  who  held  the  keys  of  authority  as  Israel's 
leader  in  former  times.  Their  testimony  is  thus  stated,  in 
the  description  given  of:  manifestations  in  the  Kirtland 
Temple,  April  3,  1836: — "Moses  appeared  before  us,  and 
committed  unto  us  the  keys  of  the  gathering  of  Israel  from 
the  four  parts  of  the  earth,  and  the  leading  of  the  ten  tribes 
from  the  land  of  the  north."2  As  to  the  earnestness  with 
which  this  labor  has  been  begun,  and  the  fair  progress  already 
made  therein,  consider  the  hundreds  of  thousands  belong- 
ing to  the  families  of  Israel  already  gathered  in  the  valleys 
of  the  Eocky  Mountains,  about  the  house  of  the  Lord,  now 
established ;  and  hear  the  hymn  of  the  chosen  seed  among 
the  nations,  chanted  to  the  accompaniment  of  effective 
deeds,  "Come,  and  let  us  go  up  to  the  mountain  of  the 
Lord,  and  to  the  house  of  the  God  of  Jacob ;  and  He  will 
teach  us  of  His  ways,  and  we  will  walk  in  His  paths ;  for 
the  law  shall  go  forth  of  Zion,  and  the  word  of  the  Lord 
from  Jerusalem." 

25.     The  bringing  forth  of  the  Book  of  Mormon  is  held 


z  Doc.  &  Cov..  ex,  11. 
a  Micah  iv  1-2. 


LNTRO.]  JOSEPH    SMITH,    THE    PROPHET.  17 

by  the  Latter-day  Saints  to  be  a  direct  fulfilment  of  pro- 
phecy.6 In  predicting  the  humiliation  of  Israel,  to  whom 
had  been  committed  the  power  of  the  priesthood  in  early 
days,  Isaiah  gave  voice  to  the  word  of  the  Lord  in  this 
wise: — "And  thou  shalt  be  brought  down,  and  shalt  speak 
out  of  the  ground,  and  thy  speech  shall  be  low  out  of  the 
dust,  and  thy  voice  shall  be,  as  of  one  that  hath  a  familiar 
spirit,  out  of  the  ground,  and  thy  speech  shall  whisper  out 
of  the  dust."c  The  Book  of  Mormon  is  verily  the  voice  of 
&  people  brought  low,  speaking  from  the  dust,  from  which 
indeed  the  book  was  literally  taken.  The  volume  professes 
to  be  the  history  of  but  a  small  division  of  the  house  of 
Israel, — a  part  of  the  family  of  Joseph  indeed;  who  were 
led  by  a  miraculous  hand  to  the  western  continent  six 
centuries  prior  to  the  Christian  era.  Of  the  record  of 
Joseph,  and  its  coming  forth  as  a  parallel  testimony  to  that 
of  Judah,  or  the  Bible  in  part,  the  Lord  thus  spake  through 
the  prophet  Ezekiel: — "Moreover,  thou  son  of  man,  take 
thee  one  stick,  and  write  upon  it,  For  Judah,  and  for  the 
children  of  Israel  his  companions :  then  talce  another  stick, 
and  write  upon  it,  For  Joseph,  the  stick  of  Ephraim,  and 
for  all  the  house  of  Israel  his  companions :  And  join  them 
one  to  another  into  one  stick ;  and  they  shall  become  one  in 
thine  hand.  And  when  the  children  of  thy  people  shall 
speak  unto  thee,  saying,  Wilt  thou  not  shew  us  what  thou 
meanest  by  these?  Say  unto  them,  Thus  saith  the  Lord 
God ;  Behold,  I  will  take  the  stick  of  Joseph,  which  is  in  the 
hand  of  Ephraim,  and  the  tribes  of  Israel  his  fellows,  and 
will  put  them  with  him,  even  with  the  stick  of  Judah,  and 
make  them  one  stick,  and  they  shall  be  one  in  mine  hand.'"* 
The  succeeding  verses   declare  that  the  gathering  and  res- 


6  See  lectures  on  "Book  of  Mormon,"  article  8. 
c  Isa.  xxix,  4;  see  also  II  Nephi,  iii,  19. 
d  Ezek.  xxxvii.  16-19. 


18  THE    AKTICLES    OF    FAITH.  [LECT.   I. 

toration  of  Israel  would  immediately  follow  the  united 
testimony  of  the  records  of  Judah  and  Joseph.  The  two 
records  are  before  the  world,  a  unit  in  their  testimony  of 
the  everlasting  gospel,  and  the  work  of  gathering  is  in 
effective  progress. 

26.  It  is  further  evident  from  the  scriptures,  that  the 
dispensation  of  the  gospel  in  the  latter  days  is  to  be  one  of 
restoration,  and  restitution,  a  "dispensation  of  the  fulness 
of  times"  in  very  truth.  Paul  declares  it  to  be  the  good 
pleasure  of  the  Lord,  "That  in  the  dispensation  of  the  ful- 
ness of  times  he  might  gather  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven,  and  which  are  on  earth ; 
even  in  him:"e  This  prediction  finds  a  parallel  in  an  utter- 
ance of  the  prophet  Nephi: — "Wherefore  all  things  which 
have  been  revealed  unto  the  children  of  men,  shall  at  that 
day  be  revealed."7  And  in  accord  with  this  is  the  teaching 
of  Peter:  "Repent  ye  therefore,  and  be  converted,  that 
your  sins  may  be  blotted  out,  when  the  times  of  refreshing 
shall  come  from  the  presence  of  the  Lord;  And  he  shall 
send  Jesus  Christ,  which  before  was  preached  unto  you: 
Whom  the  heaven  must  receive  until  the  times  of  restitution 
of  all  things,  which  God  hath  spoken  by  the  mouth  of  all  his 
holy  prophets  since  the  world  began. ',fir  Now  comes  Joseph 
Smith  with  the  declaration  that  unto  him  has  been  given 
the  authority  to  open  up  this,  the  dispensation  of  fulness, 
restitution,  and  restoration,  and  that  through  him  the 
Church  has  been  endowed  with  all  the  keys  and  powers  of 
the  priesthood,  held  and  exercised  in  earlier  periods:  Unto 
the  Church  "is  the  power  of  this  priesthood  given,  for  the 
last  days,  and  for  the  last  time,  in  the  which  is  the  dispen- 
sation   of  the  fulness  of   times,  which  power  you  hold  in 


e  Eph.  i,  9-10. 

/  II  Nephi,  xxx,  18. 

g  Acts  iii,  19-21. 


LNTRO.]  JOSEPH    SMITH,    THE    PROPHET.  19 

connection  with  all  those  who  have  received  a  dispensation 
at  any  time  from  the  beginning  of  creation.'"1  The  actual 
possession  of  these  combined  and  unified  powers  is  suffi- 
ciently proved  by  the  comprehensive  work  of  the  Church 
in  its  present  scope  of  operation. 

27.  II.  Joseph  Smith's  Authority  was  conferred  upon 
him  by  direct  ministrations  of  heavenly  beings,  each  of  whom 
had  once  exercised  the  same  power  upon  the  earth.  We 
have  already  seen  how  the  angel  Moroni,  formerly  a  mortal 
prophet  among  the  ^"ephites,  transmitted  to  Joseph  the  ap- 
pointment to  bring  forth  the  record  which  he,  Moroni,  had 
buried  in  the  earth  over  fourteen  hundred  years  before.  We 
learn  further,  that  on  the  15th  of  May,  1829,  the  lesser  or 
Aaronic  Priesthood  was  conferred  upon  Joseph  Smith  and 
Oliver  Cowdery  by  the  hand  of  John  the  Baptist,1'  who  came 
in  his  immortalized  state  with  that  particular  order  of  priest- 
hood which  comprises  the  keys  of  the  ministrations  of  angels, 
the  doctrine  of  repentance  and  of  baptism  for  remission  of 
sins.  This  was  the  same  John,  who,  with  the  voice  of  one 
crying  in  the  wilderness  had  preached  the  self-same  doctrine, 
and  had  administered  the  same  ordinance  in  Judaea  as  the 
immediate  forerunner  of  the  Messiah.  In  delivering  his 
message,  John  the  Baptist  stated  that  he  was  acting  under 
the  direction  of  Peter,  James,  and  John,  apostles  of  the  Lord, 
in  whose  hands  reposed  the  keys  of  the  higher  or  Melchise- 
dek  Priesthood,  which  in  time  would  also  be  given.  This 
promise  was  fulfilled  a  month  or  so  later,  when  the  apostles 
named  manifested  themselves  to  Joseph  and  Oliver,  ordain- 
ing them  to  the  apostleship/  which  comprises  all  the  offices 
of  the  higher  order  of  priesthood,  and  carries  authority  to 
minister  in  all  the  established  ordinances  of  the  gospel. 


h  Doc.  &  Cov.  cxii,  30-32. 

i  Doc.  &  Cov.  xiii. 

j  Doc.  &  Cov.  xxvii.  12. 


20  THE    ARTICLES    OF    FAITH.  [LECT.   I. 

28.  Then,  some  time  after  the  Church  had  heen  duly 
organized,  authority  for  certain  special  functions  was  given, 
the  appointing  messenger  "being  in  each  case  the  one  whose 
right  it  was  so  to  officiate  by  virtue  of  the  commission  which 
he  had  held  in  the  days  of  his  mortality.  Thus,  as  has  been 
seen,  Moses  conferred  the  authority  to  prosecute  the  work 
of  gathering;  and  Elijah,  who,  not  having  tasted  death,  held 
a  peculiar  relation  to  both  the  living  and  the  dead,  delivered 
the  authority  of  vicarious  ministry  for  the  departed.  To 
these  appointments  by  heavenly  authority  should  be  added 
that  given  by  Elias,  who  appeared  to  Joseph  Smith  and 
Oliver  Cowdery,  and  "committed  the  dispensation  of  the 
gospel  of  Abraham,"  saying  as  was  said  of  the  Father  of  the 
Faithful  and  his  descendants  in  olden  times,  that  in  them 
and  in  their  seed  should  all  succeeding  generations  be  blessed. 

29.  It  is  evident,  then,  that  the  claims  made  by  the 
Church  with  respect  to  its  authority,  are  complete  and  con- 
sistent as  to  the  source  of  the  powers  professed,  and  the 
channels  through  which  such  have  been  delivered  again  to 
earth.  Scripture  and  revelation,  both  ancient  and  modern, 
support  as  an  unalterable  law,  the  principle  that  no  one 
can  delegate  to  another  an  authority  which  the  giver  does 
not  possess. 

30.  III.  Joseph  Smith  was  himself  a  true  Prophet: — 
This  statement,  if  fully  substantiated,  would  be  of  itself  suffi- 
cient proof  of  the  validity  of  the  claims  of  this  modern 
prophet,  and  the  test  is  not  difficult  of  application.  In  the 
days  of  ancient  Israel,  an  effective  method  of  trying  the 
claims  of  a  professed  prophet  was  prescribed: — "When  a 
prophet  speaketh  in  the  name  of  the  Lord,  if  the  thing  fol- 
low not,  nor  come  to  pass,  that  is  the  thing  which  the  Lord 
hath  not  spoken,  but  the  prophet  hath  spoken  it  presumptu- 
ously; thou  shalt  not  be  afraid  of  him."fc     Conversely,    if 

k  Deut.  xviii,  22." 


INTK0.]  JOSEPH    SMITH,    THE    PROPHET.  21 

the  words  of  the  prophet  are  made  good  by  fulfilment,  there 
is  at  least  proof  presumptive  of  his  genuineness.  Of  the 
many  predictions  uttered  by  Joseph  Smith  and  already  ful- 
filled or  awaiting  the  set  time  of  their  realization,  a  few 
citations  will  suffice  for  our  present  purpose. 

31.  One  of  the  earliest  prophecies  declared  by  him,  which, 
while  not  his  independent  utterance  but  that  of  the  angel 
Moroni,  was  nevertheless  given  to  the  world  by  Joseph  Smith, 
had  special  reference  to  the  Book  of  Mormon,  of  which  the 
angel  said:  "The  knowledge  that  this  record  contains  will  go 
to  every  nation,  and  kindred,  and  tongue,  and  people,  under 
the  whole  heaven.  "z  This  declaration  was  made  four  years 
before  the  work  of  translation  was  begun,  and  fourteen  years 
before  the  elders  of  the  Church  began  their  missionary  labor 
in  foreign  lands.  Since  that  time  the  Book  of  Mormon  has 
been  translated  into  twelve  foreign  languages,  and  is  pub- 
lished in  ten  of  these;  and  the  work  is  still  in  progress. 

32.  In  August,  1842,  while  the  Church  was  suffering 
persecution  in  Illinois,  and  when  the  western  part  of  the 
continent  was  but  little  known,  and  only  as  the  territory  of 
an  alien  nation,  Joseph  Smith  prophesied  "that  the  Saints 
would  continue  to  suffer  much  affliction,  and  would  be  driven 
to  the  Eocky  Mountains,"  and  that  while  many  then  pro- 
fessing allegiance  to  the  Church  would  apostatize,  and 
others,  faithful  to  their  testimony,  would  meet  the  martyr's 
fate,  some  would  live  "to  assist  in  making  settlements  and 
build  cities  and  see  the  Saints  become  a  mighty  people  in 
the  midst  of  the  Rocky  Mountains.  "m  The  literal  fulfilment 
of  this  prediction,  uttered  in  1842,  and  it  may  be  added, 
foreshadowed  by  an  earlier  prophecy  in  1831, n  the  one  five, 
the  other  sixteen   years  before  the  migration  of  the  Church 


l  Times  and  Seasons,  Vol.  II,  No.  13. 
m  Millennial  Star,  Vol.  XIX,  p.  630. 
n  Doc.  and  Co  v.,  xlix  24-25. 


22  THE    ARTICLES    OF    FAITH.  [LECT.   I. 

to  the  west,  is  attested  by  the  common  history  of  the  settle- 
ment and  development  of  this  once  inhospitable  region.  Even 
the  skeptic,  and  the  pronounced  opponents  of  the  Church, 
admit  the  miracle  of  the  establishment  of  a  mighty  common- 
wealth in  the  valleys  of  the  Rocky  Mountains. 

33.  A  most  remarkable  prediction  regarding  national 
affairs  was  uttered  by  Joseph  Smith,  December  25th,  1832; 
it  was  soon  thereafter  promnlgated  among  the  members  of 
the  Church,  and  was  preached  by  the  elders,  but  did  not 
appear  in  print  until  1851.°  The  revelation  reads  in  part  as 
follows: — "Verily  thus  saith  the  Lord,  concerning  the  wars 
that  will  shortly  come  to  pass,  beginning  at  the  rebellion  of 
South  Carolina,  which  will  eventually  terminate  in  the  death 
and  misery  of  many  souls.  The  days  will  come  that  war 
will  be  poured  out  upon  all  nations,  beginning  at  that  place ; 
For,  behold,  the  Southern  States  shall  be  divided  against 
the  Northern  States,  and  the  Southern  States  will  call  on 
other  nations,  even  the  nation  of  Great  Britain ;  *  *  * 
And  it  shall  come  to  pass,  after  many  days,  slaves  shall  rise 
up  against  their  masters,  who  shall  be  marshalled  and  dis- 
ciplined for  war."  Every  student  of  United  States  history 
is  acquainted  with  the  facts  establishing  a  complete  fulfil- 
ment, even  to  the  minutest  detail,  of  this  astounding  proph- 
ecy. In  1801,  more  than  twenty-eight  years  after  the  fore- 
going prediction  was  recorded,  and  ten  years  after  its  pub- 
lication in  England,  the  civil  war  broke  out,  beginning  in 
South  Carolina.  The  ghastly  records  of  that  fratricidal 
strife  sadly  support  the  prediction  concerning  "the  death 
and  misery  of  many  souls."  It  is  well  known  that  slaves 
deserted  the  South  and  were  marshalled  in  the  armies  of  the 
North,  and  that  the  Confederate  States  solicited  aid  of  Great 


o  See  Pearl  of  Great  Price,  British  edition  of  1851,  and  Millennial  Star,  Vol. 
xlix,  p.  396.  The  prophecy  is  now  a  part  of  the  Doctrine  and  Covenants,  see  sec- 
tion lxxxvii. 


JXTR0.]  JOSEPH    SMITH,    THE    PROPHET.  23 

Britain.  While  no  open  alliance  between  the  Southern  States 
and  England  Avas  effected,  the  British  government  gave  in- 
direct assistance  and  substantial  encouragement  to  the  South, 
and  this  in  such  a  way  as  to  produce  serious  international 
complications.  Vessels  were  built  and  equipped  at  British 
ports  in  the  interests  of  the  Confederacy ;  and  the  results  of 
this  violation  of  the  laws  of  neutrality  cost  Great  Britain  the 
sum  of  fifteen  and  a  half  millions  of  dollars,  which  sum  was 
awarded  the  United  States  at  the  Geneva  arbitration  in  set- 
tlement of  the  "Alabama  claims."  The  Confederacy  ap- 
pointed commissioners  to  Great  Britain  and  France ;  these 
appointees  were  forcibly  taken  by  United  States  officers  from 
the  British  steamer  on  which  they  had  embarked.  This  act, 
whiclf  the  United  States  government  had  to  admit  as  overt, 
threatened  for  a  time  to  precipitate  a  war  between  this  na- 
tion and  Great  Britain. 

34.  The  revelation  cited,  as  given  through  Joseph  Smith, 
contained  other  predictions,  some  of  which  are  yet  awaiting 
fulfilment.1'  The  evidence  presented  is  sufficient  to  prove 
that  Joseph  Smith  is  prominent  among  "men  by  reason  of  his 
instrumentality  in  fulfilling  prophecies  uttered  by  the  Lord's 
representatives  in  former  times,  and  that  his  own  claim  to 
the  rank  of  .prophet  is  abundantly  vindicated.  But  the 
endowment  of  prophecy  so  richly  bestowed  upon  this  Elias 
of  the  last  days,  and  so  freely  yet  unerringly  exercised  by 
him,  is  but  one  of  the  many  spiritual  gifts  by  which  he,  in 
common  with  a  host  of  others  who  have  received  the  priest- 
hood from  'him,  was  distinguished.  The  scriptures  declare 
that  certain  signs  shall  attend  the  Church  of  Christ,  among 
them  the  gifts  of  tongues,  healing,  immunity  from  threat- 
ening death,  and  the  power  to  control  evil  spirits. q  The 
exercise  of  these  powers,  resulting  in  what  are   ordinarily 

p  See  Doc.  and  Cov.  lxxxvii,  5-7. 

q  Mark  xvi,  16-18;  Luke  x,  19,  etc.;  Doc.  and  Cov.  lxxxiv,  65-72. 


24  THE    ARTICLES    OF    FAITH.  [LECT.   I 

termed  miracles,  is  by  no  means  an  infallible  proof  of  divine 
authority;  for  many  true  prophets  have  wrought  no  such 
wonders,  and  men  have  been  known  to  work  miracles  at  the 
instigation  of  evil  spirits.7*  Nevertheless,  the  possession  of 
the  power  implied  by  the  working  of  miracles  is  an  essential 
characteristic  of  the  Church;  and  when  such  acts  are 
wrought  in  the  accomplishment  of  holy  purposes,  they  serve 
as  confirmatory  evidence  of  divine  authority.  Therefore  we 
may  expect  to  find,  as  find  we  do,  in  the  ministry  of  Joseph 
Smith  and  in  that  of  the  Church  in  general,  the  attested 
record  of  miracles,  comprising  manifestations  of  all  the 
promised  gifts  of  the  Spirit.  This  subject  will  be  further 
considered  on  another  occasion.8 

35.  IV.  The  Doctrines  Taught  by  Joseph  Smith  and  by  the 
Church  today  are  true  and  scriptural.  To  sustain  this 
statement  we  must  examine  the  principal  teachings  of  the 
Church  in  separate  order.  The  Articles  of  Faith  furnish  us 
a  convenient  summary  of  many  of  the  doctrines  pertaining 
to  the  latter-day  work ;  and  these  we  will  proceed  to  study 
in  the  course  of  the  lectures  that  are  to  follow. 


NOTES. 


1.  The  "Articles  of  Faith"  date  from  March  1,  1841.  They  constitute  a 
portion  of  a  letter  from  the  Prophet  Joseph  Smith  to  a  Mr.  Wentworth.  of 
Chicago.  The  "Articles"  were  published  in  the  History  of  Joseph  Smith:  (See 
Millennial  Star,  vol.  XIX,  p.  120;  also  Times  and  Seasons,  vol.  Ill,  p.  709.)  As 
stated  elsewhere,  the  Articles  have  been  formally  adopted  by  the  Church  as  an 
authorized  summary  of  its  principal  doctrines. 

2.  Joseph  Smith's  Early  Persecution.— The  Prophet  wrote  as  follows 
concerning  the  persecution  of  his  boyhood  days,  which  dated  from  the  time  of 
his  first  mention  of  his  vision  of  the  Father  and  the  Son:— "It  has  often  caused 
me  serious  reflection,  both  then  and  since,  how  very  strange  it  was  that  an  ob- 
scure boy,  a  little  over  fourteen  years  of  age,  and  one  too]  who  was  doomed  to 
the  necessity  of  obtaining  a  scanty  maintenance  by  his  daily  labor,  should  be 


r  Exo.  vii,  11,  22:  viii,  7,  18;  Rev.  xiii,  13-15:  xvi,  13-14. 
s  See  Lecture  on  Article  7 


INTKO.]  KOTES.  25 

thought  a  character  of  sufficient  importance  to  attract  the  attention  of  the 
great  ones  of  the  most  popular  sects  of  the  day,  so  as  to  create  in  them  a  spirit 
of  the  hottest  persecution  and  reviling.  But  strange  or  not,  so  it  was,  and  was 
often  cause  of  great  sorrow  to  myself.  However  it  was,  nevertheless,  a  fact 
that  I  had  had  a  vision.  I  have  thought  since  that  I  felt  much  like  Paul  when 
he  made  his  defense  before  King  Agrippa,  and  related  the  account  of  the 
vision  he  had  when  he  -saw  a  light  and  heard  a  voice,  hut  still  there  were  but  a 
few  who  believed  him;  some  said  he  was  dishonest,  others  said  he  was 
mad,  and  he  was  ridiculed  and  reviled;  but  all  this  did  not  destroy  the 
reality  of  his  vision.  He  had  seen  a  vision,  he  knew  he  had,  and  all 
the  persecution  under  heaven  could  not  make  it  otherwise;  *  *  * 
*  *  So  it  was  with  me;  I  had  actually  seen  a  light,  and  in  the  midst  of 
that  light  I  saw  two  personages,  and  they  did  in  reality  speak  unto  me,  or  one  of 
them  did;  and  though  I  was  hated  and  persecuted  for  saying  that  I  had  seen  a 
vision,  yet  it  was  true;  and  while  they  were  persecuting  me,  reviling  me,  and 
speaking  all  manner  of  evil  against  me,  falsely,  for  so  saying,  I  was  led  to  say 
in  my  heart,  Why  persecute  for  telling  the  truth?  I  had  actually  seen  a  vision, 
and  who  am  I  that  I  can  withstand  God?"  Pearl  of  Great  Price: — Extracts  from 
the  History  of  Joseph  Smith:  pp.  90-91,  (1888  ed.) 

3.  Tribute  to  Joseph  Smith.— While  few  people  outside  the  Church  have 
had  much  to  say  in  commendation  of  this  modern  prophet,  it  is  interesting  to 
note  that  there  are  some  honorable  exceptions  to  the  rule.  Josiah  Quincy,  a 
prominent  American,  made  the  acquaintance  of  Joseph  Smith,  a  short  time  be- 
fore the  latter's  martyrdom;  and  after  the  tragic  event  he  wrote:  "It  is  by  no 
means  improbable  that  some  future  text-book,  for  the  use  of  generations  yet 
unborn,  will  contain  a  question  something  like  this:  What  historical  American 
of  the  nineteenth  century  has  exerted  the  most  powerful  influence  upon  the 
destinies  of  his  countrymen?  And  it  is  by  no  means  impossible  that  the  answer 
to  that  interrogatory  may  be  thus  written :  Joseph  Smith,  the  Mormon  Prophet. 
And  the  reply,  absurd  as  it  doubtless  seems  to  most  men  now,  may  be  an  obvi- 
ous commonplace  to  their  descendants.  History  deals  in  surprises  and  para- 
doxes quite  as  startling  as  this.  The  man  who  establishes  a  religion  in  this  age 
of  free  debate,  who  was  and  is  today  accepted  by  hundreds  of  thousands  as  a 
direct  emissary  from  the  Most  High,— such  a  rare  human  being  is  not  to  be 
disposed  of  by  pelting  his  memory  with  unsavory  epithets.  *  *  *  *  The 
most  vital  questions  Americans  are  asking  each  other  today  have  to  do  with 
this  man  and  what  he  has  left  us.  *  *  *  *  Burning  questions  they  are, 
which  must  give  a  prominent  place  in  the  history  of  the  country  to  that  sturdy 
self-asserter  whom  I  visited  at  Nauvoo.  Joseph  Smith,  claiming  to  be  an  in- 
spired teacher,  faced  adversity,  such  as  few  men  have  been  called  to  meet,  en- 
joyed a  brief  season  of  prosperity,  such  as  few  men  have  ever  attained,  and, 
finally,  forty-three  days  after  I  saw  him,  went  cheerfully  to  a  martyr's  death. 
When  he  surrendered  his  person  to  Governor  Ford,  in  -order  to  prevent  the 
shedding  of  blood,  the  Prophet  had  a  presentiment  of  what  was  before  him.  'I 
am  going  like  a  lamb  to  the  slaughter,'  he  is  reported  to  have  said,  'but  I  am  as 
calm  as  a  summer's  morning.  I  have  a  conscience  void  of  offense,  and  shall  die 
innocent.'  "    Figures  of  the  Past  by  Josiah  Quincy,  p.  376. 

4.  The  Seal  of  Martyrdom.— "The  highest  evidence  of  sincerity  that  a 
man  can  give  his  fellow-men,— the  highest  proof  that  he  has  spoken  the  truth 
in  any  given  case— is  that  he  perseveres  in  it  unto  death,  and  seals  his  testimony 


26  THE    ARTICLES    OF    FAJTH.  [LECT.   I. 

with  his  blood.  *  *  *  So  important  did  such  a  testimony  become  in  the 
estimation  of  Paul,  that  he  said  'Where  a  testament  is  there  must  also  of 
necessity  be  the  death  of  the  testator.  For  a  testament  is  of  force  after  men 
are  dead:  otherwise  it  is  of  no  strength  at  all  while  the  testator  liveth.'  (Heb. 
ix;  16-17.)  In  the  light  of  this  principle,  and  when  the  importance  of  the  great 
testimony  which  he  bore  to  the  world  is  taken  into  account,  it  is  not  to  be 
wondered  at1  that  Joseph  Smith  was  called  upon  to  affix  the  broad  seal  of  mar- 
tyrdom to  his  life's  work.  Something  of  incompleteness  in  his  work  would 
likely  have  been  complained  of  bad  this  been  lacking;  but  now,  not  so;  his 
character  of  prophet  was  rounded  out  to  complete  fulness  by  his  falling  a  mar- 
tyr under  the.  murderous  lire  of  a  mob  at  Carthage  in  the  State  of  Illinois."— 
Elder  B.  H.  Roberts,  in  A  New  Witness  for  God,  pp.  477-478. 

5.  Joseph  Smith;  Further  References.— For  biography,  see  "The  Life 
of  Joseph  Smith,  the  Prophet"  by  Pres.  George  Q.  Cannon.  See  also  "Dic'me 
Authority,  or  the  question,  Was  Joseph  Smith  Sent  of  Godf"  a  pamphlet  by  Apostle 
Orson  Pratt;  "Joseph  Smith's  Prophetic  Calling;"  Millennial  Star,  Vol.  XL.II:  pp 
164,  187,  195,  227.  Letters,  by  Elder  Orson  Spencer  to  Rev.  Wm.  Crowell;  No.  1; 
'A  New  Witness  for  God,"  by  Elder  B.  H.  Roberts. 


ART.   I.]  GOD    ANB    THE    GODHEAD.  27 


LECTURE   II. 

GOD  AND.  THE  GODHEAD. 

Article  1 :— We  believe  in  God,  the  Eternal  Father,  and  in  His  Son,  Jesus 
Christ,  and  in  the  Holy  Ghost. 

1.  The  Existence  of  God: — Since  faith  in  God  constitutes 
the  foundation  of  religious  belief  and  practice,  and  inas- 
much as  a  knowledge  of  the  attributes  and  character  of 
Deity  is  essential  to  an  intelligent  exercise  of  faith  in  Him, 
this  subject  claims  first  place  in  our  study  of  the  doctrines 
of  the  Church. 

2.  The  existence  of  God  is  scarcely  a  question  of  rational 
dispute ;  nor  does  it  call  for  proof  by  the  feeble  demonstra- 
tions of  man's  logic,  for  the  fact  is  admitted  by  the  hu- 
man family  practically  without  question,  and  the  con- 
sciousness of  subjection  to  a  supreme  power  is  an  inborn 
quality  of  mankind.  The  early  scriptures  are  in  no  sense 
devoted  to  a  primary  demonstration  of  God's  existence,  nor 
to  attacks  on  the  sophistries  of  atheism;  from  which  fact 
we  may  infer  that  the  errors  of  doubt  developed  in 
some  period  later  than  the  first.  The  universal  assent 
of  mankind  to  the  existence  of  God  is  at  least  a  strongly 
corroborative  truth.  There  is  a  filial  passion  within 
human  nature  which  flames  toward  heaven.  Every  nation, 
every  tribe,  every  individual,  yearns  for  some  object  of 
reverence.  It  is  natural  for  man  to  worship;  his  soul 
is  unsatisfied  till  it  finds  a  deity.  When  men  through 
transgression  first  fell  into  darkness  concerning  the  true  and 
living  God,  they  established  for  themselves  other  deities, 
and  so  arose  the  abominations  of  idolatry.     And  yet,  ter- 


28  THE    ARTICLES    OF    FAITH.  [lECT.   II. 

rible  as  these  practices  are,  even  the  most  revolting  idolatries 
testify  to  the  existence  of  a  God  by  declaring  man's  heredi- 
tary passion  for  worship.  Plutarch  has  wisely  re- 
marked of  ancient  conditions:  "If  you  search  the 
world,  you  may  find  cities  without  walls,  without 
letters,  without  kings,  without  money;  but  no  one 
ever  saw  a  city  without  a  deity,  without  a  temple,  or  with- 
out prayers."  This  general  assent  to  a  belief  in  the  ex- 
istence of  Deity  is  testimony  of  a  high  order;  and  in  this 
connection  the  words  of  Aristotle  may  be  applied: — "What 
seems  true  to  some  wise  men  is  somewhat  probable ;  what 
seems  true  to  most  or  all  wise  men  is  very  probable;  what 
most  men,  both  wise  and  unwise,  assent  to,  still  more 
resembles  truth ;  but  what  men  generally  consent  in,  has  the 
highest  probability,  and  approaches  so  near  to  demonstrated 
truth,  that  it  may  pass  for  ridiculous  arrogance  and  self- 
conceitedness,  or  for  intolerable  obstinacy  and  perverseness, 
to  decry  it."a 

3.  The  multiplicity  of  evidence  upon  which  mankind 
rest  their  conviction  regarding  the  existence  of  a  Supreme 
Being,  may  be  classified  for  convenience  of  consideration, 
under  the  three  following  heads : 

I.  The  evidence  of  history  and  tradition. 

II.  The  evidence  furnished  by  the  exercise  of  human 
reason. 

III.  The  conclusive  evidence  of  direct  revelation  from 
God  Himself. 

4.  I.  History  and  Tradition: — History  as  written  by  man, 
and  tradition  as  transmitted  from  generation  to  generation 
prior  to  the  date  of  any  written  record  now  extant,  give  evi- 
dence of  the  actuality  of  Deity,  and  of  close  and  personal 
dealings  between  God  and  man  in  the  first  epochs  of  human 
existence.   One  of  the  most  ancient  records  known,  the  Bible, 

a  See  Notes  1,  2,  and  3. 


ART.   I.]  GOD    AND    THE    GODHEAD.  29 

names  God  as  the  Creator  of  all  things,6  and  moreover, 
declares  that  He  revealed  Himself  to  onr  first  earthly 
parents,  and  to  many  other  holy  personages  in  the  early 
days  of  the  world.  Adam  and  Eve  heard  His  voice0  in  the 
Garden,  and  even  after  their  transgression  they  continued 
to  call  upon  God,  and  to  sacrifice  to  Him.  It  is  plain,  there- 
fore, that  they  carried  with  them  from  the  Garden  a  knowl- 
edge of  God.  After  their  expulsion  they  heard  "the  voice 
of  the  Lord  from  the  way  toward  the  Garden  of  Eden," 
though  they  saw  Him  not;  and  He  gave  unto  them  com- 
mandments, which  they  obeyed.  Then  came  to  Adam  an 
angelic  messenger,  and  the  Holy  Ghost  inspired  the  man 
and  bare  record  of  the  Father  and  the  Son.d 

5.  Cain  and  Abel  learned  of  God  from  the  teachings  of 
their  parents,  as  well  as  from  personal  ministrations.  After 
the  acceptance  of  Abel's  offering,  and  the  rejection  of 
Cain's,  followed  by  Cain's  terrible  crime  of  fratricide,  the 
Lord  talked  with  Cain,  and  Cain  answered  the  Lord.6  Cain 
must,  therefore,  have  taken  a  personal  knowledge  of  God 
from  Eden  into  the  land  where  he  went  to  dwell/  Adam 
lived  to  be  nine  hundred  and  thirty  years  old  and  many 
children  were  born  unto  him.  Them  he  instructed  in  the 
fear  of  God,  and  many  of  them  received  direct  ministra- 
tions. Of  Adam's  descendants,  Seth,  Enos,  Cainan,  Maha- 
laleel,  Jared,  Enoch,  Methuselah,  and  Lamech  the  father  of 
Noah,  each  representing  a  distinct  generation,  were  all  living 
during  Adam's  lifetime.  Noah  was  born  but  a  hundred  and 
twenty-six  years  after  the  time  of  Adam's  death,  and  more- 
over lived  nearly  six  hundred  years  with  his  father  Lamech, 
by  whom  he  was  doubtless  instructed  in  the  traditions  con- 

b  Genesis  -i;  see  also  Pearl  of  Great  Price,  Writings  of  Moses,  p.  7,  (1888  ed.) 
c  Genesis  iii,  8,  and  Pearl  of  Great  Price,  Writings  of  Moses,  p.  15.  (1888  ed.) 
d  Pearl  of  Great  Price,  p.  18,  (1888  ed.) 
e  Genesis  iv,  9-16;  Pearl  of  Great  Price,  p.  21-23,  (1888  ed.) 
J  Genesis  iv,  16;  Pearl  of  Great  Price,  p.  23,  (1888  ed.) 


30  THE    ARTICLES    OF    FAITH.  |_LECT.   U' 

cerning  God's  personal  manifestations,  which  Lantech  had 
learned  from  the  li]3S  of  Adam.  Through  the  medium  of 
Xoah  and  his  family,  a  knowledge  of  God  hy  direct  tradi- 
tion was  carried  beyond  the  flood;  then  Noah  held  direct 
communication  with  God,g  and  lived  to  instruct  ten  genera- 
tions of*  his  descendants.  Then  followed  Abraham,  who 
also  enjoyed  direct  communion  with  the  Creator,'1  and 
after  him  Isaac,  and  Jacob,  or  Israel,  among  whose  descend- 
ants the  Lord  wrought  such  wonders  through  the  instru- 
mentality of  Moses.  Thus,  had  there  been  no  written 
records,  tradition  would  have  preserved  and  transmitted  a 
knowledge  of  God. 

6.  But  even  if  the  accounts  of  the  earliest  of  man's 
personal  communion  with  God  had  become  dimmed  with 
time,  and  therefore  weakened  in  effect,  they  could  but  give 
place  to  other  traditions  founded  on  later  manifestations  of 
the  Divine  personality.  Unto  Moses  the  Lord  made  Him- 
self known,  not  alone  from  behind  the  curtain  of  fire,  and 
the  screen  of  clouds/'  but  by  direct  face  to  face  communica- 
tion, whereby  the  chosen  high-priest,  beheld  even  "the 
similitude"  of  his  God.J"  This  account  of  direct  com- 
munion between  Moses  and  God,  in  part  of  which  the 
people  were  permitted  to  share, k  as  far  as  their  faith  and 
purity  permitted,  has  been  preserved  by  Israel  through  all 
the  generations  of  the  past.  And  from  Israel  the  traditions 
of  God's  existence  have  spread  throughout  the  world;  so 
that  we  find  traces  of  this  ancient  knowledge  even  in  the 
most  fanciful  and  perverted  mythologies  of  heathen  nations. 

7.  II.  Human  Reason,  operating  upon  observations  of  the 


g  Genesis  vi,  13,  and  succeeding  chapter. 

h  Genesis  xii,  and  succeeding  chapters. 

i  Exo.  iii,  4;  xix,  18;  Numb,  xii,  5. 

j  Numb,  xii,  8;  see  also  Pearl  of  Great  Price,  Visions  of  Moses,  p.  1  (1888  ed.) 

A-  Exo.  xix,  9;  11;  17-20. 


AET.   I.]  GOD    AND    THE    GODHEAD.  31 

things  of  nature,  strongly  declares  the  existence  of  God. 
The  mind  already  imbued  with  the  historical  truths  of  the 
Divine  existence  and  its  close  relationship  with  man,  will 
find  confirmatory  evidence  in  nature  on  every  side;  and 
even  to  him  who  rejects  the  testimony  of  the  past,  and 
assumes  to  set  up  his  own  judgment  as  superior  to  the  univer- 
sal belief  of  ages,  the  multifarious  evidences  of  design  in 
nature  appeal.  Every  observer  must  be  impressed  by  the 
proofs  of  order  and  system  among  created  things,  and  by 
the  absence  of  superfluities  in  nature.  He  notes  the 
regular  succession  of  day  and  night  providing  alternate 
periods  of  work  and  rest  for  man,  animals,  and  vegetables ; 
the  sequence  of  the  seasons,  each  with  its  longer  periods  of 
labor  and  recuperation,  the  mutual  dependence  of  animals 
and  plants,  the  circulation  of  water  from  sea  to  cloud,  from 
cloud  to  earth  again,  sustaining  the  fertility  of  the  soil. 
As  man  proceeds  to  the  closer  examination  of  things,  he  finds 
that  by  study  and  scientific  investigation  these  proofs  are 
multiplied  many  fold.  He  may  learn  something  of  the 
laws  by  which  earth  and  its  associated  worlds  are  governed 
in  their  orbits ;  by  which  satellites  are  held  subordinate  to 
planets,  and  planets  to  suns ;  he  may  behold  the  marvels  of 
vegetable  and  animal  anatomy,  and  the  surpassing  mechan- 
ism of  his  own  body;  and  with  such  appeals  to  his  reason 
increasing  at  every  step,  his  wonder  as  to  who  made  all 
this,  gives  place  to  inexpressible  admiration  for  the  Creator 
whose  presence  and  power  are  thus  so  forcibly  proclaimed ; 
and  the  observer  becomes  a  worshiper. 

8.  Everywhere  in  nature  is  the  evidence  of  cause  and 
effect;  on  every  side  is  the  demonstration  of  means  adapted 
to  end.  But  such  adaptations,  says  a  thoughtful  writer, 
"indicate  contrivance  for  a  given  purpose,  and  contrivance 
is  the  evidence  of  intelligence,  and  intelligence  is  the  attri- 
bute of   mind,    and   the   intelligent   mind   that   built    the 


32  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

stupendous  universe  is  God."'  To  admit  the  existence  of  a 
designer  in  the  evidence  of  design,  to  say  there  must  be  a 
contriver  in  a  world  of  intelligent  contrivance,  to  believe  in 
an  adapter  when  man's  life  is  directly  dependent  upon  the 
most  perfect  adaptations  conceivable,  is  but  to  accept  self- 
evident  truths.  These  axioms  of  nature  ought  to  require 
no  demonstration ;  the  burden  of  proof  as  to  the  non-exist- 
ence of  a  God  ought  to  be  placed  upon  him  who  questions 
the  solemn  truth.  "Every  house  is  builded  by  some  man, 
but  he  that  built  all  things  is  God."  So  spake  the  Apostle 
of  old,m  and  plain  as  is  the  truth  expressed  in  these  simple 
words,  there  are  among  men  a  few,  who  profess  to  doubt  the 
evidence  of  reason,  and  who  deny  the  Author  of  their  own 
being.  Strange  is  it  not,  that  here  and  there  one,  who  finds 
in  the  contrivance  exhibited  by  the  ant  in  building  her 
house,  in  the  architecture  of  the  honey-comb,  and  in  the 
myriad  instances  of  orderly  instinct  among  the  least  of  liv- 
ing things,  a  proof  of  intelligence  from  which  man  may 
learn  and  be  wise,  will  yet  question  the  operation  of  intelli- 
gence in  the  creation  of  worlds,  and  in  the  constitution  of  the 
universe?" 

9.  Man's  inborn  consciousness  tells  him  of  his  own 
existence;  his  ordinary  powers  of  observation  prove  the 
existence  of  others  of  his  kind,  and  of  uncounted  orders  of 
organized  beings;  from  this  he  concludes  that  something 
must  have  existed  always,  for  had  there  been  a  time  of  no 
existence,  a  period  of  nothingness,  existence  could  never 
have  begun,  for  from  nothing,  nothing  can  be  derived.  The 
eternal  existence  of  something  then,  is  a  fact  beyond  dispute ; 
and  the  only  question  requiring  answer  is,  what  is  that 
eternal  something;  that  existence  which   is  without  begin- 


l  Cassell's  Bible  Dictionary,  p  481. 
m  Paul  in  Heb.  iii,  4. 
n  See  Note  4. 


ART.   I.]  GOD    AND    THE    GODHEAD.  33 

ning  and  without  end?  The  skeptic  may  answer,  "Mature; 
matter  has  always  existed,  and  the  universe  is  but  a  mani- 
festation of  matter  organized  by  forces  operating  upon  it; 
however,  Nature  is  not  God."  But  matter  is  neither  vital 
nor  active,  nor  is  force  intelligent;  yet  vitality  and  ceaseless 
activity  are  characteristic  of  created  things,  and  the  effects  of 
intelligence  are  universally  present.  True,  nature  is  not 
God ;  and  to  mistake  the  one  for  the  other  is  to  call  the  edifice 
the  architect,  the  fabric  the  designer,  the  marble  the  sculp- 
tor, and  the  thing  the  power  that  made  it.  The  system  of 
nature  is  the  manifestation  of  that  order  which  argues  a 
directing  intelligence ;  and  that  intelligence  is  of  an  eternal 
character,  coeval  with  existence  itself.  Nature  herself  is  a 
declaration  of  a  superior  Being,  whose  will  and  purpose 
she  portrays  in  all  her  varied  aspects.  Beyond  and  above 
nature,  stands  nature's  God. 

10.  While  existence  is  eternal,  and  therefore  to  being 
there  never  was  a  beginning,  never  will  be  an  end,  in 
a  relative  sense  each  stage  of  organization  must  have  had  a 
beginning,  and  to  every  phase  of  existence  as  manifested  in 
each  of  the  countless  orders  and  classes  of  created  things, 
there  was  a  first,  as  there  will  be  a  last;  though  every  end- 
ing or  consummation  in  nature  is  but  the  beginning  of 
another  stage  of  advancement.  Thi\s,  man's  ingenuity  has 
invented  theories  to  illustrate,  if  not  to  explain,  a  possible 
sequence  of  events  by  which  the  earth  has  been  brought 
from  a  state  of  .chaos  to  its  present  habitable  condition ;  but 
by  those  hypotheses,  this  globe  was  once  a  heated  ball,  on 
which  none  of  the  innumerable  forms  of  life  which  now 
tenant  it  could  have  existed.  The  theorist  therefore  must 
admit  a  beginning  to  earthly  life,  and  such  a  beginning  is 
explicable  only  on  the  assumption  of  some  creative  act,  or  a 
contribution  from  outside  the  earth.  If  he  admit  the  intro- 
duction of  life  upon  the  earth  from  some  other  and  older 

4 


34  THE    ARTICLES    OF    FAITH.  [lECT.   II. 

sphere,  he  does  but  extend  the  limits  of  his  enquiry  as  to 
the  beginning  of  vital  existence ;  for  to  explain  the  origin 
of  a  rose  bush  in  our  own  garden  by  saying  that  it  was 
transplanted  as  an  offshoot  from  a  rose-tree  growing  else- 
where, is  no  answer  to  the  question  concerning  the  origin  of 
roses.  Science  of  necessity  assumes  a  beginning  to  vital 
phenomena  on  this  planet,  and  admits  a  finite  duration  of 
the  earth'  in  its  current  course  of  progressive  change;  and 
in  this  respect,  the  earth  is  a  representative  of  the  heavenly 
bodies  in  general.  The  eternity  of  existence  then  is  no 
more  potent  as  an  indication  of  an  eternal  Euler,  than  is  the 
endless  sequence  of  change,  each  stage  of  which  has  both 
beginning  and  end.  The  origination  of  created  things,  the 
beginning  of  an  organized  universe,  is  utterly  inexplicable 
on  any  assumption  of  spontaneous  change  in  matter,  or  of 
a  fortuitous  and  accidental  operation  of  its  properties. 

11.  Human  reason,  so  liable  to  err  in  dealing  with  sub- 
jects of  lesser  import  even,  may  not  of  itself  lead  its  pos- 
sessor to  a  full  knowledge  of  God ;  yet  its  exercise  will  aid 
him  in  his  search,  strengthening  and  confirming  his  inher- 
ited'instinct  toward  his  Maker.0  "The  fool  hath  said  in  his 
heart  there  is  no  God."p  In  the  scriptures,  the  word  fool9  is 
used  to  designate  a  wicked  man,  one  who  has  forfeited  his 
wisdom  by  a  long  course  of  wrong  doing,  bringing  darkness 
over  his  mind  in  place  of  light,  and  ignorance  instead  of 
knowledge.  By  such  a  course,  the  mind  becomes  depraved 
and  incapable  of  appreciating  the  finer  arguments  in  nature. 
A  wilful  sinner  grows  deaf  to  the  voice  of  reason  in  holy 
things,  and  loses  the  privilege  of  communing  with  his  Cre- 
ator, thus  forfeiting  the  strongest  means  of  attaining  a 
knowledge  of  God. 


o  See  Note  5. 

p  Psalms  xiv,  1. 

q  Proverbs  i,  7;  x,  21;  xiv,  9. 


ART.  I.]  GOD    AND    THE    GODHEAD.  35 

12.  III.  Revelation  gives  to  man  his  fullest  knowledge  of 
God.  We  are  not  left  wholly  to  the  exercise  of  fallible 
reasoning  powers,  nor  to  the  testimony  of  others  for  a 
knowledge  of  our  Heavenly  Father;  we  may  know  Him  for 
ourselves.  Instances  of  God  manifesting  Himself  to  His 
prophets  in  olden  as  in  later  times  are  so  numerous  as  to 
render  impossible  any  detailed  consideration  here ;  moreover, 
we  will  have  opportunity  of  examining  many  examples 
in  connection  with  our  study  of  the  ninth  of  the  Articles  of 
Faith;  for  the  present,  therefore,  brief  mention  must  suffice. 
We  have  already  noted  as  the  foundation  of  many  traditions 
relating  to  the  existence  and  personality  of  God,  His  revela- 
tions of  Himself  to  Adam  and  other  ante-diluvian  patri- 
archs; then  to  Noah,  Abraham,  Isaac,  Jacob,  and  Moses. 
An  example  but  briefly  mentioned  in  the  Jewish  scriptures 
is  that  of  Enoch,  the  father  of  Methuselah ;  of  him  we  read 
that  he  walked  with  God/  From  the  "Writings  of  Moses" 
we  learn  that  the  Lord  manifested  Himself  with  special  favor 
to  this  chosen  seer,8  revealing  unto  him  the  course  of  events 
until  the  time  of  Christ's  appointed  ministry  in  the  flesh, 
the  plan  of  salvation  through  the  sacrifice  of  the  Only 
Begotten,  and  the  scenes  that  were  to  follow  until  the  final 
judgment. 

13.  Of  Moses  we  read  that  he  received  a  manifestation 
from  God,  who  spoke  to  him  from  the  midst  of  the  burning 
bush  in  Mount  Horeb,  saying  "I  am  the  God  of  thy  father, 
the  God  of  Abraham,  the  God  of  Isaac,  and  the  God  of  Jacob. 
And  Moses  hid  his  face,  for  he  was  afraid  to  look  upon  God."* 
Unto  Moses  and  assembled  Israel  God  appeared  in  a  cloud, 
with  the  terrifying  accompaniment  of  thunders  and  light- 
nings, on  Sinai;  "And  the  Lord  said  unto  Moses,  thus>shalt 

r  Gen.  v,  18-24;  see  also  Jude  14. 

8  Pearl  of  Great  Price,  Writings  of  Moses,  p.  28-45,  (1888  ed.) 

t  Exodus  iii,  6. 


36  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

thou  say  unto  the  children  of  Israel,  ye  have  seen  that  I 
have  talked  with  you  from  heaven.""  Of  a  later  manifesta- 
tion we  are  told: — "Then  went  up  Moses,  and  Aaron,  Nadab, 
and  Abihu,  and  seventy  of  the  elders  of  Israel:  And  they 
saw  the  God  of  Israel :  and  there  was  under  his  feet  as  it  were 
a  paved  work  of  a  sapphire  stone,  and  as  it  were  the  body  of 
heaven  in  his  clearness."1' 

14.  On  through  the  time  of  Joshua  and  the  judges  to 
the  kings  and  the  prophets,  the  Lord  declared  His  presence 
and  His  power.  Isaiah  saw  the  Lord  enthroned  in  the  midst 
of  a  glorious  company,  and  cried  out,  "Woe  is  me,  for  I  am 
undone ;  because  I  am  a  man  of  unclean  lips,  and  I  dwell  in 
the  midst  of  a  people  of  unclean  lips,  for  mine*  eyes  have 
seen  the  King,  the  Lord  of  hosts.""' 

15.  At  a  subsequent  period,  when  Christ  emerged  from 
the  waters  of  baptism,  the  voice  of  the  Father  was  heard 
declaring  "This  is  my  beloved  Son,  in  whom  I  am  well 
pleased.  Ma  And  on  the  occasion  of  our  Lord's  transfigura- 
tion, the  same  voice  repeated  this  solemn  and  glorious 
acknowledgments  While  Stephen  was  suffering  martyr- 
dom at  the  hands  of  his  cruel  and  bigoted  countrymen,  the 
heavens  were  opened,  and  he  "saw  the  glory  of  God,  and 
Jesus  standing  on  the  right  hand  of  God."* 

16.  The  Book  of  Mormon  is  replete  with  instances  of 
communication  between  God  and  His  people,  mostly  through 
vision  and  by  the  ministration  of  angels,  but  also  through 
direct  manifestation  of  the  Divine  presence.  Thus,  we  read 
of  a  colony  of  people  leaving  the  Tower  of  Babel  and 
journeying  to  the  western  hemisphere,  under  the  leadership 


u  Ex.  xx.  18-22. 

v  Ex.  xxiv,  9-10. 

w  Isa.  vi,  1-5. 

x  Matt,  iii,  16-17;  Mark  i,  11. 

y  Matt,  xvii,  1-5;  Luke  ix.  35. 

z  Acts  vii,  54-60. 


ART.  I.]*  GOD    AND    THE    GODHEAD.  37 

of  one  who  is  known  in  the  record  as  the  brother  of  Jared. 
In  preparing  for  the  voyage  across  the  great  deep,  the 
leader  prayed  that  the  Lord  would  touch  with  His  finger,  and 
thereby  make  luminous,  certain  stones,  that  the  voyagers 
might  have  light  in  the  ships.  In  answer  to  this  petition, 
the  Lord  stretched  forth  His  hand  and  touched  the  stones, 
revealing  His  finger,  which  the  man  was  surprised  to  see 
resembled  the  finger  of  a  human  being.  Then  the  Lord, 
pleased  with  the  man's  faith,  made  Himself  visible  to  the 
brother  of  Jared,  and  demonstrated  to  him  that  man  was 
formed  literally  after  the  image  of  the  Creator."  To  the 
Nephites  who  inhabited  the  western  continent,  Christ 
revealed  Himself  after  His  resurrection  and  ascension.  To 
these  sheep  of  the  western  fold,  He  testified  of  His  com- 
mission received  from  the  Father;  showed  the  wounds  in 
His  hands,  feet,  and  side,  and  ministered  unto  the  believing 
multitudes  in  many  ways.b 

17.  In  the  present  dispensation,  God  has  revealed,  and 
does  still  reveal  Himself  to  His  people.  We  have  seen 
how  by  faith  and  sincerity  of  purpose  Joseph  Smith,  while 
yet  a  youth,  won  for  himself  a  manifestation  of  God's  pres- 
ence, being  privileged  to  behold  both  the  Father  and  Christ 
the  Son.c  His  testimony  of  the  existence  of  God  is  not  de- 
pendent upon  tradition  or  logical  deduction ;  he  declares  to 
the  world  that  he  knows  both  God  and  Christ  live,  for  he 
has  beheld  their  persons,  and  has  heard  their  voices.  In 
addition  to  the  manifestation  cited,  Joseph  Smith  and  his 
fellow  servant,  Sidney  Rigdon,  state  that  on  the  16th  of  Feb- 
ruary, 1832,  they  saw  the  Son  of  God,  and  conversed  with 
Him  in  heavenly  vision.  In  describing  this  manifestation 
they  say:     "And  while  we  meditated  upon  these  things,  the 

a  Book  of  Mormon,  Ether  iii. 

b  Book  of  Mormon,  III  Nephi  xi-xxviii. 

c  See  page  9. 


38  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

Lord  touched  the  eyes  of  our  understandings,  and  they  were 
opened,  and  the  glory  of  the  Lord  shone  round  about ;  and  we 
beheld  the  glory  of  the  Son,  on  the  right  hand  of  the  Father, 
and  received  of  His  fulness;  and  saw  the  holy  angels,  and 
they  who  are  sanctified  before  His  throne,  worshiping  God 
and  the  Lamb,  who  worship  Him  forever  and  ever.  And 
now,  after  the  many  testimonies  which  have  been  given  of 
Him,  this  is  the  testimony  last  of  all  which  we  give  of  Him, 
that  He  lives,  for  we  saw  Him."d 

18.  Again,  on  the  3rd  of  April,  1836,  in  the  temple  at 
Kirtland,  Ohio,  the  Lord  manifested  Himself  to  Joseph 
Smith  and  Oliver  Cowdery,  who  say  of  the  occasion: — "We 
saw  the  Lord  standing  upon  the  breastwork  of  the  pulpit 
before  us,  and  under  His  feet  was  a  paved  work  of  pure  gold 
in  color  like  amber.  His  eyes  were  as  a  flame  of  fire,  the 
hair  of  His  head  was  white  like  the  pure  snow,  His  counten- 
ance shone  above  the  brightness  of  the  sun,  and  His  voice 
was  as  the  sound  of  the  rushing  of  great  waters,  even  the 
voice  of  Jehovah,  saying, — I  am  the  first  and  the  last;  I  am 
He  who  liveth ;  I  am  He  who  was  slain ;  I  am  your  advocate 
with  the  Father."6 

19.  These  are  a  few  of  the  testimonies  establishing  the 
fact  of  direct  revelation  from  God  unto  men  in  ancient  and 
modern  times.  The  privilege  of  communing  with  our 
Maker  is  restricted  to  none ;  true  faith,  sincerity  of  purpose, 
and  purity  of  soul,  will  win  for  any  one  who  seeks  the  boon, 
the  blessing  of  God's  favor,  and  the  light  of  His  presence. 

20.  The  Godhead:  The  Trinity: — Three  personages  com- 
posing the  great  presiding  council  of  the  universe  have 
revealed  themselves  to  man;  (1)  God  the  Eternal  Father, 
(2)  His  Son,  Jesus  Christ;  and  (3)  the  Holy  Ghost.  That 
these  three  are  separate  individuals,  physically  distinct  from 


d  Doc.  and  Co  v.  lxxvi,  11-24. 
e  Doc.  and  Cov.  ex,  1-4. 


ART.   I.]  GOD    A^D    THE    GODHEAD.  39 

each  other,  is  very  plainly  proved  by  the  accepted  records  of 
the  divine  dealings  with  man.  On  the  occasion  of  the 
Savior's  baptism  before  cited,  John  recognized  the  sign  of 
the  Holy  Ghost ;  he  saw  before  him  in  a  tabernacle  of  flesh 
the  Christ,  upon  whom  he  had  performed  the  holy  ordi- 
nance ;  and  he  heard  the  voice  of  the  Father/  The  three 
personages  of  the  Godhead  were  present,  manifesting  them- 
selves each  in  a  different  way,  and  each  distinct  from  the 
others.  The  Savior  promised  His  disciples  that  the  Com- 
forter,^  which  is  the  Holy  Ghost,  should  be  sent  unto  them 
by  His  Father;  here  again  are  the  three  members  of  the 
Godhead  distinctly  referred  to.  Stephen,  at  the  time  of  his 
martyrdom,  was  blessed  with  the  power  of  heavenly  vision, 
and  he  saw  Jesus  standing  on  the  right  hand  of  God.'1 
Joseph  Smith,  while  calling  upon  the  Lord  in  fervent  prayer 
for  wisdom  to  guide  him  in  his  religious  professions,  saw  the 
Father  and  the  Son,  standing  in  the  midst  of  light 
which  shamed  the  brightness  of  the  sun,  one  of  these  de- 
clared of  the  other,  "This  is  my  beloved  Son,  hear  Him."* 
Each  of  the  members  of  the  Trinity  is  called  God/  to- 
gether they  constitute  the  Godhead. 

21.  Unity  of  the  Godhead: — The  Godhead  is  a  type  of 
unity  in  the  attributes,  powers,  and  purposes  of  its  members. 
Jesus,  while  on  earthfc  and  in  manifesting  Himself  to  His 
Nephite  servants/ has  repeatedly  testified  of  the  unity  exist- 
ing between  Himself  and  the  Father,  and  between  them 
both  and  the  Holy  Ghost.  By  some  this  has  been  construed 
to  mean  that  the  Father,  the  Son,  and  the  Holy  Ghost  are 


/  Matt,  iii,  16-17;  Mark  i,  9-11;  Luke  iii,  21-2:2. 
g  John  xiv,  26;  xv,  26. 
h  Acts  vii,  55-56. 
i  See  page  9. 

j  I  Cor.  viii,  6;   John  i,  1-14;  Matthew  iv,  10;  I  Tim.  iii,  16;  I  John  v,  7;  Mosiah 
xv,  1,  2. 

k  John  x,  30,  38;  xvii,  11,  22. 

I  III  Nephi  xi,  27,  36;  xxviii,  10;  see  also  Alma  xi,  44. 


40  THE  ARTICLES  OF  FAITH.        [LECT.  II. 

one  in  substance  and  in  person,  that  the  names  in  reality 
represent  the  same  individual  under  different  aspects.  A 
single  reference  to  prove  the  error  of  this  view  may  suffice : — 
Immediately  before  his  betrayal,  Christ  prayed  for  His  dis- 
ciples, the  Twelve,  and  other  converts,  that  they  should  be 
preserved  in  unity,"1  "that  they  all  may  be  one"  as  the  Father 
and  the  Son  are  one.  It  is  absurd  to  think  that  Christ 
desired  His  followers  to  lose  their  individuality  and  become 
one  person,  even  if  a  change  so  directly  opposed  to  the  laws 
of  nature  were  possible.  Christ  desired  that  all  should  be 
united  in  heart,  and  spirit,  and  purpose ;  for  such  is  the 
unity  between  His  Father  and  Himself,  and  between  them- 
selves and  the  Holy  Ghost. 

22.  This  unity  is  a  type  of  completeness ;  the  mind  of 
any  one  member  of  the  Trinity  is  the  mind  of  the  others ; 
seing  as  each  of  them  does  with  the  eye  of  purity  and 
perfection,  they  see  and  understand  alike;  under  similar 
conditions  and  circumstances  each  would  act  in  the  same 
way,  guided  by  the  same  principles  of  unerring  justice  and 
equity.  The  one-ness  of  the  Godhead,  to  which  the  scrip- 
tures so  abundantly  testify,  implies  no  mystical  union  of 
substance,  or  unnatural  and  therefore  impossible  blending 
of  personality;  Father,  Son,  and  Holy  Ghost  are  as  dis- 
tinct in  their  persons  and  individualities,  as  are  any  three 
personages  in  the  flesh.  Yet  their  unity  of  purpose  and 
operation  is  such  as  to  make  their  edicts  one,  and  their  will 
the  will  of  God.  To  see  one  is  to  see  all;  therefore  said 
Christ  when  importuned  by  Philip  to  show  them  the  Father, 
"Have  I  been  so  long  time  with  you,  and  yet  hast  thou  not 
known  me,  Philip?  he  that  hath  seen  me  hath  seen  the 
Father;  and  how  sayest  thou  then,  Shew  us  the  Father? 
Believest  thou  not  that  I  am  in  the  Father,  and  the  Father 
in  me?  the  words  that  I  speak  unto  you  I  speak  not  of 

m  Johnxvii,  11-21. 


ART.   I.]  GOD    AND    THE    GODHEAD.  41 

myself:  but  the  Father  that  dwelleth  in  me,  he  doeth  the 
works.  Believe  me  that  I  am  in  the  Father,  and  the  Father 
in  me.'"1 

23.  Personality  of  Each  Member  of  the  Godhead: — From 
the  evidence  already  presented,  it  is  clear  that  the  Father  is 
a  personal  Being,  possessing  a  definite  form,  with  bodily 
parts,  and  spiritual  passions.  Jesus  Christ,  who  was  with 
the  Father0  in  spirit  before  coming  to  dwell  in  the  flesh, 
and  through  whom  the  worlds  were  made,p  lived  among  men 
as  a  man,  with  all  the  physical  characteristics  of  a  human 
being ;  after  His  resurrection  He  appeared  in  the  same  form  f 
in  that  form  He  ascended  into  heaven  ;r  and  in  that  form 
He  has  manifested  Himself  to  the  Xephites,  and  to  modern 
prophets.  Now  we  are  assured  that  Christ  was  in  the  ex- 
press image  of  His  Father,8  after  which  image  man  also  has 
been  created.*  Therefore  we  know  that  both  the  Father  and 
the  Son  are  in  form  and  stature  perfect  men ;  each  of  them 
possesses  a  tangible  body,  infinitely  pure  and  perfect,  and  at- 
tended by  transcendent  glory,  yet  a  body  of  flesh  and  bone." 

24.  The  Holy  Ghost,  called  also  Spirit,  and  Spirit  of  the 
Lord,r  Spirit  of  God,™  Comforter,*  and  Spirit  of  Truth/  is 
not  tabernacled  in  a  body  of  flesh  and  bone,  but  is  a  person- 
age of  spirit  f  yet  we  know  that  the  Spirit  has  manifested 


n  John  xiv,  9-11. 
o  John  xvii,  5. 

p  John  i,  3:  Heb.  i,  2;  Eph.  iii,  9;  Col.  i.  16. 

q  John  xx,  14-15,  19-20,  26-27;  xxi,  1-14;  Matt,  xxviii,  9;   Luke  xxiv,  15-31,  36-44. 
r  Acts  i,  9-11. 

s  Heb.  i,  3;  Col.  i,  15;  II  Cor.  iv,  4. 
t  Genesis  i,  26-27;  James  iii,  8-9. 
u  Doc.  and.  Cov.  cxxx,  22. 

v  I  Nephi  iv,  6;  xi,  8;  Mos.  xiii,  5.    Acts  ii,  4;  viii,  29;  x,  19;    Rom.   viii,   10,  26; 
I  Thess.  v,  19. 

w  Matt,  iii,  16;  xii,  28;  I  Nephi  xiii,  12. 

x  John  xiv,  16. 

y  John  xv,  26;  xvi,  13. 

z  Doc.  and  Cov.  cxxx,  22;  also  Fifth  Lecture  on  Faith,  2-3 


42  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

Himself  in  the  form  of  a  man."  It  is  by  the  ministrations 
of  the  Spirit  that  the  Father  and  the  Son  operate  in  their 
dealings  with  mankind;5  through  Him  knowledge  is  com- 
municated,0 and  by  Him  the  great  works  of  creation  are 
carried  on.d  The  Holy  Ghost  is  the  witness  of  the  Father 
and  the  Son,e  declaring  to  man  their  attributes,  bearing 
record  of  the  other  personages  of  the  Godhead/ 

25.  Some  of  the  Divine  Attributes: — God  is  Omnipresent: 
There  is  no  part  of  creation,  however  remote,  into  which  He 
cannot  penetrate;  by  the  power  of  the  Holy  Ghost,  the 
Godhead  is  in  direct  communication  with  all  things  at  all 
times.  It  has  been  said,  therefore,  that  God  is  everywhere 
present  at  the  same  time;  but  is  unreasonable  to  suppose 
that  the  actual  person  of  any  one  member  of  the  Godhead 
can  be  in  more  than  one  place  at  one  time.  The  senses  of 
God  are  of  infinite  power,  His  mind  of  unlimited  capacity ; 
His  eye  can  penetrate  all  space,  His  ear  can  comprehend  every 
sound;  His  powers  of  transferring  Himself  from  place  to 
place  are  not  limited ;  plainly,  however,  His  person  cannot 
be  in  more  than  one  place  at  any  one  time.  Admitting  the 
personality  of  God,  we  are  compelled  to  accept  the  fact  of 
His  materiality;  indeed  an  "immaterial  being,"  under  which 
meaningless  name  some  have  sought  to  designate  the  condi- 
tion of  God,  cannot  exist,  for  the  very  expression  is  a  con- 
tradiction in  terms.  If  God  possesses  a  form,  that  form  is 
of  necessity  of  definite  proportions  and  therefore  of  limited 
extension  in  space.  It  is  therefore  impossible  for  Him  to 
occupy  at  one  time  more  than  one  space  of  such  limits ;  and 
it  is  not  surprising  therefore  to  learn  from  the  scriptures 

a  I  Nephi  xi,  11. 

b  Neli.  ix,  30;  Isa.  xlii,  1;  Acts  x,  19;  Alma  xii,  3;  Doc.  and  Cov.  cv,  36;  xcvii,  1. 
c  John  xvi,  13;  I  Nephi  x,  19;  Doc.  and  Cov.  xxxv,  13:  1,  10. 
d  Gen.  i,  2;  Job  xxvi,  13;  Psalms  civ,  30;  Doc.  and  Cov.  xxix,  31. 
e  John  xv,  26;  Acts  v,  32;  xx,  23;  I  Cor.  ii,  11;  xii,  3;  III  Nephi  xi,  32. 
/  For  a  fuller  treatment  of  the  Holy  Ghost,  His  personality  and  attributes, 
see  Lecture  viii. 


ART.  I.]  GOD    AND    THE    GODHEAD.  43 

that  He  moves  from  place  to  place.  Thus  we  read  in  con- 
nection with  the  account  of  the  Tower  of  Babel  "And  the 
Lord  came  down  to  see  the  city  and  the  tower."6'  Again, 
Gpd  appeared  to  Abraham,  and  having  declared  Himself  to 
be  "the  Almighty  God,"  He  talked  with  the  patriarch,  and 
established  a  covenant  with  him;  then  we  read  "And  He 
left  off  talking  with  him,  and  God  went  up  from  Abraham.'"1 

26.  God  is  Omniscient: — There  is  nothing  in  the  physical 
or  spiritual  universe  which  He  has  not  created;  every  pro- 
perty of  matter  He  has  ordained,  every  law  He  has  framed. 
He  possesses,  therefore,  a  perfect  knowledge  of  all  His 
works.  His  power  cannot  be  comprehended  by  man;  God's 
wisdom  is  infinite.  Being  Himself  eternal  and  perfect,  His 
knowledge  cannot  be  otherwise  than  infinite.  To  compre- 
hend Himself,  an  infinite  Being,  He  must  possess  an  infinite 
mind.  Through  the  agency  of  angels  and  ministering 
servants,  He  is  in  continuous  communication  with  all  parts 
of  creation,  and  may  personally  visit  as  He  may  will. 

27.  God  is  Omnipotent: — He  is  properly  called  the 
Almighty.  Man  can  discern  proofs  of  the  Divine  omnipo- 
tence on  every  side,  in  the  forces  that  control  the  elements 
of  earth ;  that  guide  the  orbs  of  heaven  in  their  prescribed 
courses;  all  are  working  together  for  the  common  good. 
There  can  be  no  limits  to  the  powers  of  God ;  whatever  His 
wisdom  indicates  as  fit  to  be  done  He  can  and  will  do.  The 
means  through  which  He  operates  may  not  be  of  infinite 
capacity  in  themselves ;  but  they  are  directed  by  an  infinite 
power.  A  rational  conception  of  His  omnipotence  is  power 
to  do  all  that  He  may  will  to  do. 

28.  God  is  kind,  benevolent,  and  loving,  tender,  consider- 
ate, and  long-suffering,  bearing  patiently  with  the  frailties 
of  His  wayward  children.     He  is  just,  yet  merciful  in  judg- 

g  Gen.  xi,  5. 

h  Gen.  xvii,  1,  22. 


44  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

ment,*  showing  favor  to  all  alike,  and  yet  combining  with 
these  gentler  qualities  a  firmness,  almost  amounting  to 
fierceness,  in  avenging  wrongs/  He  is  jealousfc  of  His  own 
power  and  the  reverence  paid  to  Him  by  His  children;  that 
is  to  say,  He  is  zealous  for  the  principles  of  truth  and  purity, 
which  are  nowhere  exemplified  in  a  higher  degree  than  in 
•His  personal  attributes.  This  Being  is  the  Author  of  our 
existence,  Him  we  are  permitted  to  approach  as  Father. 
Our  faith  will  increase  in  Him  as  we  learn  of  Him. 

29.  Idolatry  and  Atheism: — From  the  abundant  evidence 
of  the  existence  of  Deity,  the  idea  of  which  is  so  generally 
held  by  the  human  family,  there  would  seem  to  be  little  ground 
on  which  man  could  rationally  assert  and  maintain  a  dis- 
belief in  God ;  and  in  view  of  the  many  proofs  of  the  benig- 
nant nature  of  the  Divine  attributes  and  disposition,  there 
ought  to  be  little  tendency  to  turn  aside  after  false  and 
unworthy  objects  of  worship.  Yet  the  history  of  the  race 
shows  that  theism,  which  is  the  doctrine  of  a  belief  in  and 
an  acceptance  of,  God  as  the  rightful  Ruler,  is  opposed  by 
many  varieties  of  its  opposite, — atheism;*  and  that  man  is 
prone  to  belie  his  boast  as  a  creature  of  reason,  and  to  render 
his  worship  at  idolatrous  shrines.  Atheism  is  probably  a 
development  of  later  times,  whilst  idolatry  asserted  itself  as 
one  of  the  early  sins  of  the  race.  Even  at  the  time  of  Israel's 
exodus  from  Egypt,  God  deemed  it  proper  to  command  by 
statute,  "Thou  shalt  have  no  other  gods  before  me;"m  yet 
even  while  He  wrote  those  words  on  the  stony  tablets,  His 
people  were  bowing  before  the  golden  calf  which  they  had 
fashioned  after  the  pattern  of  the  Egyptian  idol. 

i  Deut.  iv,  31;    II  Chron.  xxx,  9;  Exo.  xxxiv,  6;  Neh.  ix,  17,  31;  Psalms  cxvi,  5; 
ciii,  8:  lxxxvi,  15;  Jer.  xxxii,  18;  Exo.  xx,  6. 
j  Exo.  xx,  5;  Deut.  vii,  21;  x,  17;  Psa.  vii,  11. 
k  Exo.  xx,  5;  xxxiv,  14;  Deut.  iv,  24;  vi,  14,  15;  Josh,  xxiv,  19,  20. 
I  See  note  6. 
m  Exo.  xx,  3. 


ART.   I.]  GOD    AND    THE    GODHEAD.  45 

30.  It  has  been  stated  that  man  possesses  an  instinct  for 
worship,  that  he  craves  and  will  find  some  object  of  adora- 
tion. When  man  fell  into  the  darkness  of  continued  trans- 
gression, and  forgot  the  Author  of  his  being,  and  the  God 
of  his  fathers,  he  sought  for  other  deities.  Some  among 
men  came  to  regard  the  sun  as  the  type  of  the  supreme,  and 
before  that  luminary  they  prostrated  themselves  in  suppli- 
cation. Others  selected  for  adoration  earthly  phenomena; 
they  marvelled  over  the  mystery  of  fire,  and,  recognising  the 
beneficent  effects  of  that  phenomenon,  they  worshiped  the 
flame.  Some  saw,  or  thought  they  saw,  in  water  the  emblem 
of  the  pure  and  the  good,  and  they  rendered  their  devotions 
by  running  streams.  Others,  awed  into  reverence  by  the 
grandeur  of  towering  mountains,  repaired  to  these  natural 
temples,  and  worshiped  the  altar  instead  of  Him  in  whose 
honor  and  by  whose  power  it  had  been  raised.  Another 
class,  more  strongly  imbued  with  a  reverence  for  the  em- 
blematic, sought  to  create  for  themselves  artificial  objects 
of  adoration.  They  made  images  and  worshiped  them ;  they 
hewed  uncouth  figures  from  tree  trunks,  and  chiseled 
strange  forms  in  stone,  and  to  these  they  bowed. n 

"Nations,  ignorant  of  God, 
Contrive  a  wooden  one." 

31.  Idolatrous  practices  in  some  of  their  phases  came  to 
be  associated  with  rites  of  horrible  cruelties,  as  in  the  custom 
of  sacrificing  children  to  Moloch,  and,  among  the  Hindoos, 
to  the  Ganges;  as  also  in  the  wholesale  slaughtering  of 
human  beings  under  Druidical  tyranny.  The  gods  that 
human-kind  have  set  up  for'  themselves  are  heartless,  piti- 
less, cruel.0 

32.  Atheism,  as  before  stated,  is  the  denial  of  the  exist- 
ence of  God ;  in  a  milder  form  it  may  consist  in  the  mere 

wSee  Note  7 
o  See  Note  8 


46  THE    ARTICLES    OF    FAITH.  [lECT.   II. 

ignoring  of  Deity.  But  the  professed  atheist,  in  common 
with  his  believing  fellow-mortals,  is  subject  to  man's  univer- 
sal passion  for  worship ;  though  he  refuse  to  acknowledge 
the  true  and  the  living  God,  he  consciously  or  unconsciously 
deifies  some  law,  some  principle,  some  passion  of  the  human 
soul,  or  perchance  some  material  creation ;  and  to  this  he 
turns,  to  seek  in  contemplation  of  the  unworthy  object,  a 
semblance  of  the  comfort  which  the  believer  finds  in  rich 
abundance  before  the  throne  of  his  Father  and  God.  I 
doubt  the  existence  of  a  thorough  atheist, — one  who  with 
the  sincerity  of  a  settled  conviction  denies  in  his  heart  the 
existence  of  an  intelligent  Supreme  Power.  The  idea  of 
God  is  an  essential  characteristic  of  the  human  soul.  The 
philosopher  recognizes  the  necessity  of  such  an  element  in 
his  theories  of  being.  He  may  shrink  from  the  open 
acknowledgment  of  a  personal  Deity,  yet  he  assumes  the 
existence  of  a  "governing  power,"  of  a  "great  unknown," 
of  the  "unknowable,"  the  "illimitable,"  the  "unconscious." 
Oh,  man  of  learning  though  not  of  wisdom;  why  reject  the 
privileges  extended  to  you  by  the  omnipotent,  omniscient 
Being  to  whom  you  owe  your  life,  yet  whose  name  you  will 
not  acknowledge?  No  mortal  can  approach  Him  while  con- 
templating His  perfections  and  might  with  aught  but  awe 
and  speechless  reverence;  regarding  Him  only  as  Creator 
and  God,  we  are  abashed  in  thought  of  Him;  but  He  has 
given  us  the  right  to  approach  Him  as  His  children, 
to  call  upon  Him  by  the  endearing  name  of  Father!  And 
even  the  atheist  feels,  in  the  more  solemn  moments  of  his 
life,  a  yearning  of  the  soul  toward  a  spiritual  Parent,  as  nat- 
urally as  his  human  affections  turn  toward  the  father  who 
gave  him  mortal  life.  The  atheism  of  to-day  is  but  a 
species  of  idolatry  after  all. 

33.    Sectarian  View  of  the  Godhead: — The    consistent, 
simple,  and  authentic  doctrine  respecting  the  character  and 


ART.   I.]  GOD    AND    THE    GODHEAD.  47 

attributes  of  God,  such  as  was  taught  by  Christ  and  the 
apostles,  gave  way  as  revelation  ceased,  and  as  the  darkness 
incident  to  the  absence  of  authority  fell  upon  the  world, 
after  the  apostles  and  their  priesthood  had  been  driven 
from  the  earth;  and  in  its  place  there  appeared  numerous 
theories  and  dogmas  of  men,  many  of  which  are  utterly 
incomprehensible  in  their  mysticism  and  inconsistency.  In 
the  year  325  A.  D.,  the  Council  of  Nice  was  convened  by 
the  emperor  Constantine,  who  sought  through  this  body  to 
secure  a  declaration  of  Christian  belief  which  would  be 
received  as  authoritative,  and  be  the  means  of  arresting  the 
increasing  dissension  incident  to  the  general  disagreement 
regarding  the  nature  of  the  Godhead,  and  other  theological 
subjects.  The  Council  condemned  some  of  the  theories 
then  current ;  among  them  that  of  Arius,  which  asserted  a 
separate  individuality  for  each  member  of  the  Trinity ;  and 
promulgated  a  new  code  of  belief  known  as  the  Nicene 
Creed.  A  statement  of  this  doctrine,  supposedly  as  announced 
by  Athanasius,  is  as  follows: — "We  worship  one  God  in 
trinity,  and  trinity  in  unity ;  neither  confounding  the  per- 
sons, nor  dividing  the  substance.  For  there  is  one  person 
of  the  Father,  another  of  the  Son,  and  another  of  the  Holy 
Ghost.  But  the  Godhead  of  the  Father/  Son,  and  Holy 
Ghost,  is  all  one;  the  glory  equal,  the  majesty  co-eternal. 
Such  as  the  Father  is,  such  is  the  Son,  and  such  is  the  Holy 
Ghost.  The  Father  uncreate,  the  Son  uncreate,  and  the  Holy 
Ghost  uncreate.  The  Father  incomprehensible,  the  Son 
incomprehensible,  and  the  Holy  Ghost  incomprehensible. 
The  Father  eternal,  the  Son  eternal,  and  the  Holy  Ghost 
eternal.  And  yet  there  are  not  three  eternals,  but  one 
eternal.  As  also  there  are  not  three  incomprehensibles, 
nor  three  uncreated ;  but  one  uncreated ,  and  one  incompre- 
hensible. So  likewise  the  Father  is  almighty,  the  Son 
almighty,  and  the  Holy  Ghost  almighty,  and  yet  there  are 


48  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

not  three  Almighties,  but  one  Almighty.  So  the  Father  is 
God,  the  Son  is  God,  and  the  Holy  Ghost  is  God,  and  yet 
there  are  not  three  Gods  hut  one  God."  It  would  be  diffi- 
cult to  conceive  of  a  greater  number  of  inconsistencies  and 
contradictions,  expressed  in  as  few  words. 

34.  The  Church  of  England  teaches  the  present  orthodox 
view  of  God  as  follows: — "There  is  but  one  living  and  true 
God,  everlasting, without  body,  parts,  or  passions;  of  infinite 
power,  wisdom,  and  goodness."  The  immateriality  of  God 
as  asserted  in  these  declarations  of  sectarian  faith  is  entirely 
at  variance  with  the  scriptures,  and  absolutely  contradicted 
by  the  revelations  of  God's  person  and  attributes,  as  shown 
by  the  citations  already  made. 

35.  I  submit  that  to  deny  the  materiality  of  God's  person 
is  to  deny  God;  for  a  thing  without  parts  has  no  whole,  and 
an  immaterial  body  cannot  exists  The  Church  of  Jesus 
Christ  of  Latter-day  Saints  proclaims  against  the  incompre- 
hensible God,  devoid  of  "body,  parts,  and  passions,"  as  a 
thing  impossible  of  existence,  and  asserts  its  belief  in  and 
allegiance  to  the  true  and  living  God  of  scripture  and 
revelation. 


NOTES. 


1.  Natural  to  Believe  in  a  God:— 'The  great  and  primary  truth  'that 
there  is  a  God'  has  obtained  among  men  almost  universally,  and  in  all  ages;  so 
that  the  holy  scriptures,  which  speak  of  God  in  every  page,  and  which  advert 
to  the  sentiments  of  mankind  for  the  period  of  about  four  thousand  years, 
always  assume  this  truth  as  admitted.  In  the  early  ages  of  the  world,  indeed, 
there  is  no  positive  evidence  that  speculative  theism  had  any  advocates;  and  if, 
at  a  subsequent  period,  the  'fool  said  in  his  heart,  There  is  no  God,'  the  senti- 
ment appears  more  prominent  in  his  affections  than  in  his  judgment;  and, 
withal,  had  so  feeble  an  influence  over  the  minds  of  men,  that  the  sacred  writers 
never  deemed  it  necessary  to  combat  the  error,  either  by  formal  arguments,  or 
by  an  appeal  to  miraculous  operations.  Polytheism, not  atheism, was  the  prevail- 
ing sin;  and  therefore  the  aim  of  inspired  men  was  not  so  much  to  prove  the 
existence  of  one  God,  as  the  non-existence  of  others,— to  maintain  His  author- 
ity, to  enforce  His  laws,  to  the  exclusion  of  all  rival  pretenders."         *        *       * 

p  See  Note  9 


AKT.  I.J  NOTES.  49 

"So  clear,  full,  and  overpowering  is  the  evidence  of  God's  existence,  that  it  has 
commanded  general  belief  in  all  ages  and  countries,— the  only  exceptions  being 
a  few  savage  tribes  of  a  most  degraded  type,  among  whom  the  idea  of  God  has 
faded  and  disappeared  with  every  vestige  of  civilization;  and  a  few- eccentric 
would-be  philosophers  who  affect  to  doubt  everything  which  others  believe,  and 
question  the  truth  of  their  own  intuitions,  so  that  the  general  assent  to  the 
being  of  a  God  might  be  added  as  a  testimony  of  no  small  weight  in  this  argu- 
ment."— Cassell's  Bible  Dictionary;  article  "God." 

2.  Importance  of  Belief  in  God :— "The  existence  of  a  Supreme  Being  is, 
without  doubt,  the  sublimest  conception  that  can  enter  the  human  mind,  and, 
even  as  a  scientific  question,  can  have  no  equal,  for  it  assumes  to  furnish  the 
cause  of  causes,  the  great  ultimate  fact  in  philosophy,  the  last  and  sublimest 
generalization  of  scientific  truth.  Yet  this  is  the  lowest  demand  it  presents  for 
our  study;  for  it  lies  at  the  very  foundation  of  morality,  virtue,  and  religion;  it 
supports  the  social  fabric,  and  gives  cohesion  to  all  its  parts;  it  involves  the 
momentous  question  of  man's  immortality  and  responsibility  to  supreme  au- 
thority, and  is  inseparably  connected  with  his  brightest  hopes  and  highest 
enjoyments.  It  is,  indeed,  not  only  a  fundamental  truth,  but  the  grand  central 
truth  of  all  other  truths.  All  other  truths  in  science,  ethics,  and  religion,  radi- 
ate from  this.  It  is  the  source  from  which  they  all  flow,  the  center  to  which  they 
all  converge,  and  the  one  sublime  proposition  to  which  they  all  bear  witness.  It 
has,  therefore,  no  parallel  in  its  solemn  grandeur  and  momentous  issues."— The 
same. 

3.  Belief  in  God.  Natural  and  Necessary.— Dr.  Joseph  Le  Conte,  Profes- 
sor of  Geology  and  Natural  History  in  the  University  of  California,  and  a 
scientist  of  world-wide  renown,  has  spoken  as  follows:— "Theism,  or  a  belief  in 
God  or  in  gods,  or  in  a  supernatural  agency  of  some  kind,  controlling  the  phe- 
nomena around  us,  is  the  fundamental  basis  and  condition  of  all  religion,  and  is 
therefore  universal,  necessary  and  intuitive.  I  will  not,  therefore,  attempt  to 
bring  forward  any  proof  of  that  which  lies  back  of  all  proof,  and  is  already  more 
certain  than  anything  can  be  made  by  any  process  of  reasoning.  The  ground  of 
this  belief  lies  in  the  very  nature  of  man;  it  is  the  very  foundation  and  ground- 
work of  reason.  It  is  this  and  this  only  which  gives  significance  to  Nature;  with- 
out it,  neither  religion  nor  science,  nor  indeed  human  life,  would  be  possible. 
For.  observe  what  is  the  characteristic  of  man  in  his  relation  to  external  Nature. 
To  the  brute,  the  phenomena  of  Nature  are  nothing  but  sensuous  phenomena: 
but  man,  just  in  proportion  as  he  uses  his  human  faculties,  instinctively  ascends 
from  the  phenomena  to  their  cause.  This  is  inevitable  by  a  law  of  our  nature, 
but  the  process  of  ascent  is  differentfor  the  cultured  and  uncultured  races.  The 
uncultured  man,  when  a  phenomenon  occurs,  the  cause  of  which  is  not  immediately 
perceived,  passes  by  one  step  from  the  sensuous  phenomenon  to  the  first  cause; 
while  the  cultured,  and  especially  the  scientific  man,  passes  from  the  sensuous 
phenomena  through  a  chain  of  secondary  causes  to  the  first  cause.  The  region  of 
second  causes,  and  this  only,  is  the  domain  of  science.  Science  may,  in  fact,  be  de- 
fined, as  the  study  of  the  modes  of  operation  of  the  first  cause.  It  is  evident,  there- 
fore, that  the  recognition  of  second  causes  cannot  preclude  the  idea  of  the  exist- 
ence of  God.  *  *  *  Thus,  Theism  is  necessary,  intuitive,  and  therefore 
universal.  We  cannot  get  rid  of  it  if  we  would.  Push  it  out,  as  many  do,  at  the 
front  door,  and  it  comes  in  again,  perhaps  unrecognized,  at  the  back  door.  Turn 
it  out  in  its  nobler  forms  as  revealed  in  Scripture,  and  it  comes  in  again  in  its 
ignoble  forms,  it  may  be  as  magnetism,  electricity,  or  gravity,  or  some  other  sup- 


50  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

posed  efficient  agent  controlling  Nature.  In  some  form,  noble  or  ignoble,  it 
will  become  a  guest  in  the  human  heart.  I  therefore  repeat,  Theism  neither 
requires  nor  admits  of  proof.  But  in  these  latter  times,  there  is  a  strong  ten- 
dency for  Theism  to  take  the  form  of  Pantheism,  and  thereby  religious 
belief  is  robbed  of  all  its  power  oyer  the  human  heart.  It  becomes  necessary, 
therefore,  for  me  to  attempt  to  show,  not  the  existence  indeed,  but  the"  'person- 
ality of  Deity .  *  *  *  Among  a  certain  class  of  cultivated  minds,  and 
especially  among  scientific  men,  there  is  a  growing  sentiment,  sometimes  openly 
expressed,  sometimes  only  vaguely  felt,  that  what  we  call  God  is  only  a  universal, 
all-pervading  principle  animating  Nature,— a  general  principle  of  evolution— an 
unconscious,  impersonal  life-force  under  which  the  whole  cosmos  slowly  de- 
velops. Now,  this  form  of  Theism  may  possibly  satisfy  the  demands  of  a  purely 
speculative  philosophy,  but  cannot  satisfy  the  cravings  of  the  human  heart. 
*  *  The  argument  for  the  personality  of  Deity  is  derived  from  the 
evidences  of  intelligent  contrivance  and  design  in  Nature,  or  the  adjustment  of 
parts  for  a  definite,  and  an  intelligent  purpose.  It  is  usually  called  'the  argu- 
ment from  design.''  The  force  of  this  argument  is  felt  at  once  intuitively  by  all 
minds,  and  its  .effect  is  irresistible  and  overwhelming  to  every  plain,  honest 
mind,  unplagued  by  metaphysical  subtleties."  -  Prof.  Joseph  Le  Conte:  in  "Re- 
ligion and  Science,"  pp.  12-14. 

4.  God  in  Nature :— Sir  Isaac  Newton,  one  of  the  most  critical  of  scientific 
workers,  in  writing  to  his  friend  Dr.  Bentley  in  1692,  said  in  reference  to  the 
natural  universe:  "To  make  such  a  svstem.  with  all  its  motions,  required  a 
Cause  which  understood  and  compared  together  the  quantities  of  matter  in  the 
several  bodies  of  the  sun  and  planets,  and  the  gravitating  powers  resulting  from 
them,  the  several  distances  of  the  primary  planets  from  the  sun,  and  of  the 
secondary  ones  from  Saturn,  Jupiter,  and  the  earth;  and  the  velocities  with 
which  these  planets  could  revolve  about  those  quantities  of  matter  in  the 
central  bodies;  and  to  compare  and  adjust  all  these  things  together  in  so  great  a 
variety  of  bodies  argues  the  Cause  to  be  not  blind  and  fortuitous,  but  very  well 
skilled  in  mechanics  and  geometry." 

5.  Natural  Indications  of  God's  Existence :— "It  may  not  be,  it  is  not 
likely,  that  God  can  be  found  with  microscope  and  scalpel,  with  test-tube  or 
flask,  with  goniometer  or  telescope;  but  with  such  tools,  the  student  earnestly 
working,  cannot  fail  to  recognize  a  power  beyond  his  vision,  yet  a  power  of 
which  the  pulses  and  the  motions  are  unmistakable.  The  extent  of  our  solar 
system  once  seemed  to  man  more  limited  than  it  does  at  present;  and  the  dis- 
covery of  the  most  distant  of  the  planetary  family  was  due  to  a  recognition  of 
an  attractive  force  inexplicable  except  on  the  supposition  of  the  existence  of 
another  planet.  The  astronomer,  tracing  known  bodies  along  their  orbital 
paths,  could  feel  the  pull,  could  see  the  wire  that  drew  them  from  a  narrower 
course;  he  saw  not  Neptune  as  he  piled  calculations  sheet  on  sheet;  but  the  ex- 
istence of  that  orb  was  clearly  indicated,  and  by  heeding  such  indications  he 
sought  for  it,  and  it  was  found.  Theory  alone  could  never  have  revealed  it,  though 
theory  was  incomplete,  unsatisfactory  without  it;  but  the  practical  search, 
instigated  by  theory,  led  to  the  great  demonstration.  And  what  is  all  science 
but  theory  compared  to  the  practical  influence  of  prayerful  reliance  on  the  as- 
sistance of  an  omnipotent,  omniscient  power?  Disregard  not  the  indications  of 
your  science  work, — the  trembling  of  the  needle  that  reveals  the  magnetic 
influence;  the  instinct  within  that  speaks  of  a  life  and  a  Life-Giver,  far  beyond 


ART.   I.]  NOTES.  51 

human  power  of  explanation  or  comprehension.  As  you  sit  beneath  the  canopied 
vault,  pondering  in  the  silence  of  night  over  the  perturbations,  the  yearnings 
which  the  soul  cannot  ignore,  turn  in  the  direction  indicated  by  those  impulses, 
and  with  the  penetrating,  space-annihilating,  time-annulling  glass  of  prayer  and 
faith,  seek  the  source  of  that  pervading  force."— Jas.  E.  Talmage  in  Baccalaureate 
Sermon,  June,  1895. 

6.  Theism ;  Atheism,  etc :— According  'to  current  usage,  Theism  signifies  a 
belief  in  God,— the  acceptance  of  one  living  and  eternal  Being  who  has  revealed 
Himself  to  man.  Deism  implies  a  professed  belief  in  God,  but  denies  to  Deity 
the  power  to  reveal  Himself,  and  asserts  a  disbelief  in  Christianity;  the  term  is 
used  in  different  senses,  prominent  among  which  are:— (1)  belief  in  God  as  an 
intelligent  and  eternal  Being,  with  a  denial  of  all  providential  care:  (2)  belief  in 
God,  with  denial  of  a  future  state  of  the  soul:  (3)  as  advocated  by  Kant,  denial 
of  a  personal  God,  while  asserting  belief  in  an  infinite  force,  inseparably  asso- 
ciated with  matter,  and  operating  as  the  first  great  cause.  Pantheism  regards 
matter  and  mind  as  one,  embracing  everything  finite  and  infinite,  and  calls  this 
universal  existence  God.  In  its  philosophical  aspect,  pantheism  "has  three 
generic  forms  with  variations:  (1)  one-substance  pantheism  which  ascribes  to  the 
universal  being  the  attributes  of  both  mind  and  matter,  thought  and  extension, 
as  in  Spinoza's  system;  (2)  materialistic  pantheism  which  ascribes  to  it  only  the 
attributes  of  matter,  as  in  the  system  of  Strauss:  (3)  idealistic  pantheism  which 
ascribes  to  it  only  the  existence  of  mind  as  in  Hegel's  system."  In  its  doctrinal 
aspect,  pantheism  comprises  "the  worship  of  nature  and  humanity  founded  on 
the  doctrine  that  the  entire  phenomenal  universe,  including  man  and  nature,  is 
the  ever-changing  manifestation  of  God."  Polytheism  is  the  doctrine  of  a 
plurality  of  gods,  who  are  usually  regarded  as  personifications  of  forces  or 
phenomena  of  nature.  Monotheism  is  the  doctrine  that  there  is  but  one  God. 
Atheism  signifies  disbelief  in  God,  or  the  denial  of  God's  existence;  dogmatic 
atheism  denies,  while  negative  atheism  ignores,  the  existence  of  a  God.  Infidelity 
is  sometimes  used  as  synonymous  with  atheism,  though  specifically  the  term 
signifies  a  milder  form  of  unbelief,  manifesting  itself  in  scepticism  on  matters 
religious,  a  disbelief  in  the  religion  of  the  Bible,  and  of  course  a  rejection  of  the 
doctrines  of  Christianity.  Agnosticism  holds  that  God  is  unknown  and  unknow- 
able; that  His  existence  can  neither  be  proved  nor  disproved;  it  neither 
affirms  nor  denies  the  existence  of  a  personal  God;  it  is  the  doctrine  of  "We  do 
not  know."— See  Standard  Dictionary. 

7.  Idolatrous  Practices  in  General :— The  soul  of  man,once  abandoned  to 
depravity,  is  strongly  prone  to  depart  from  God  and  his  institutions.  "Hence," 
says  Burder,  "have  arisen  the  altars  and  demons  of  heathen  antiquity,  their 
extravagant  fictions,  and  abominable  orgies.  Hence  we  find  among  the  Baby- 
lonians and  Arabians,  the  adoration  of  the  heavenly  bodies,  the.  earliest)  forms 
of  idolatry;  among  the  Canaanites  and  Syrians,  the  worship  of  Baal,  Tammuz, 
Magog,  and  Astarte;  among  the  Phoenicians,  the  immolation  of  children  to 
Moloch;  among  the  Egyptians,  divine  honors  bestowed  on  animals,  birds,  insects, 
leeks,  and  onions;  among  the  Persians,  religious  reverence  offered  to  fire;  and 
among  the  polished  Greeks,  the  recognition  in  their  system  of  faith  of  thirty 
thousand  gods.  Hence,  moreover,  we  find  at  the  present  time  among  most  Pagan 
tribes,  the  deadliest  superstitions,  the  most  cruel  and  bloody  rites,  and  the  most 
shocking  licentiousness  and  vice,  practiced  under  the  name  of  religion."— His- 
tory of  all  Religions,  p,  12. 

8.  Examples  of  Atrocious  Idolatry.— The  worship  of  Moloch  is  generally 


52  THE    ARTICLES    OF    FAITH.  [LECT.   II. 

cited  as  an  example  of  the  crudest  and  most  abhorrent  idolatry  known  to  man. 
Moloch,  called  also  Molech,  Malcham,  Milcom,  Baal-melech,  etc.,  was  an  Am- 
monite idol:  it  is  mentioned  in  scripture  in  connection  with  its  cruel  rites  (Lev. 
xviii,  21;  xx,  2-5;  see  also  I  Kings  xi,  5,  7,  33;  II  Kings  xxiii,  10,  13;  Amos  v,  26; 
Zephaniah  i,  5;  Jeremiah  xxxii,  35).  Keil  and  Delitzsch  describe  the  idol  as 
being  "represented  by  a  brazen  statue  which  was  hollow,  and  capable  of  being 
heated,  and  formed  with  a  bull's  head,  and  with  arms  stretched  out  to  receive 
the  children  to  be  sacrificed."  While  the  worship  of  this  idol  did  not  invariably 
include  human  sacrifice,  it  is  certain  that  such  hideous  rites  were  characteristic 
of  this  abominable  shrine.  The  authors  last  quoted  say  "From  the  time  of 
Ahaz,  children  were  slain  at  Jerusalem  in  the  valley  of  Ben-Hinnom,  and  then 
sacrificed  by  being  laid  in  the  heated  arms  and  burned.  (II  Kings  xxiii,  10;  xvi,  3; 
xvii,  17;  xxi,  6;  Jer.  xxxii,  35;  Ezek.  xvi,  20,  21;  xx,  31;  compare  Psalms  cvi, 
37,  38.)  Many  authorities  state  that  the  sacrifice  of  children  to  this  hideous 
monster  long  ante-dated  the  time  of  Ahaz.  "The  offering  of  living  victims  was 
probably  the  climax  of  enormity  in  connection  with  this  system,  and  it  is  said  that 
Tophet,  where  it  was  to  be  witnessed,  was  so  named  from  the  beating  of  drums 
to  drown  the  shrieks  and  groans  of  those  who  were  burned  to  death.  The  same 
place  was  called  the  Valley  of  Hinnom,  and  the  horrible  associations  connected 
with  it  led  to  both  Tophet  and  Gehenna  ('valley  of  Hinnom')  being  adopted  as 
names  and  symbols  of  future  torment."  For  foregoing  facts,  and  others,  see  "  The 
Pentateuch"  by  Keil  and  Delitzsch;  and  CasselVs  Bible  Dictionary. 

Scarcely  less  horrible  were  the  practices  of  voluntary  suicide  under  the 
car  of  the  idol  Juggernaut,  and  the  drowning  of  children  in  the  sacred  Ganges  as 
found  among  the  Hindoos.  According  to  Burder,  ("History  of  all  Religions,") 
the  ponderous  and  hideous  image  Juggernaut,  was,  on  festival  days,  usually 
placed  on  a  movable  tower  resting  on  wheels;  and,  thus  mounted,  was  drawn 
through  the  streets  by  enthusiastic  wowshipers.  As  the  car  moved  along,  some 
of  the  most  zealous  of  the  devotees  threw  themselves  under  the  wheels  and 
were  crushed  to  death;  and  such  acts  were  "hailed  with  the  acclamations  of  the 
multitude  as  the  most  acceptable  sacrifices."  The  same  author  thus  describes 
the  rite  of  child-sacrifice  to  the  sacred  river,  as  formerly  practiced  in  India:  — 
"People  in  some  parts  of  India,  particularly  the  inhabitants  of  Orissa,  and  of  the 
eastern  parts  of  Bengal,  frequently  offer  their  children  to  the  goddess,  Gunga. 
The  following  reason  is  assigned  for  this  practice:  When  a  woman  has  been 
long  married,  and  has  no  children,  it  is  common  for  the  man,  or  his  wife,  or  both 
of  them,  to  make  a  vow  to  the  goddess  Gunga,  that  if  she  will  bestow  the  bless- 
ing of  children  upon  them,  they  will  devote  the  firstborn  to  her.  If,  after  this 
vow,  they  have  children,  the  eldest  is  nourished  till  a  proper  age,  which  may  be 
three,,  four,  or  more  years,  according  to  circumstances,  when,  on  a  particular 
day,  appointed  for  bathing  in  any  part  of  the  river,  they  take  the  child  with 
them  and  offer  it  to  the  goddess:  the  child  is  encouraged  to  go  farther  and 
farther  into  the  water,  till  it  is  carried  away  by  the  stream,  or  is  pushed  off  by 
its  inhuman  parents."— History  of  all  Religions,  p.  745-746. 

The  practices  of  Druidism  among  the  ancient  Britons  furnish  another  ex- 
ample of  degradation  in  religion  through  the  absence  of  authoritative  guidance 
and  the  light  of  revelation.  The  Druids  professed  a  veneration  for  the  oak,  and 
performed  most  of  their  distinctive  ceremonies  in  sacred  groves.  Human 
sacrifices  were  offered  as  a  feature  of  their  system.  Of  their  temples,  some,  e.  g. 
Stonehenge  on  Salisbury  Plain,  Wiltshire,   and  others  in  Kent,  still  remain. 


ART.   I.]  NOTES.  53 

These  circular  enclosures,  which  were  open  to  the  sky,  were  called  doom-rings: 
near  the  center  of  each  was  an  altar  {dolmen)  on  which  victims  were  sacrificed. 
The  horrible  ceremonies  included  on  special  occasions  the  burning  alive  of  large 
numbers  of  human  beings,  enclosed  in  immense  cages  of  wicker-work. 

9.  Immaterialists  are  Atheists :— "There  are  two  classes  of  atheists  in  the 
world.  One  class  denies  the  existence  of  God  in  the  most  positive  language;  the 
other  denies  his  existence  in  duration  or  space.  One  says  'There  is  no  God;'  the 
other  says  'God  is  not  here  or  there,  any  more  than  he  exists  no  w  and  then.'  The 
infidel  says  'God  does  not  exist  anywhere.'  The  immaterialist  says  'He  exists 
nowhere.'  The  infidel  says  'There  is  no  such  substance  as  God.'  The  imma- 
terialist says  'There  is  such  a  substance  as  God,  but  it  is  without  parts.' 
The  atheist  says  'There  is  no  such  substance  as  spirit.''  The  immaterialist  says 
'A  spirit,  though  he  lives  and  acts,  occupies  no  room,  and  fills  no  space  in  the 
same  way  and  in  the  same  manner  as  matter,  not  even  so  much  as  does  the 
minutest  grain  of  sand.'  The  atheist  does  not  seek  to  hide  his  infidelity;  but  the 
immaterialist,  whose  declared  belief  amounts  to  the  same  thing  as  the  atheist's, 
endeavors  to  hide  his  infidelity  under  the  shallow  covering  of  a  few  words.  *  * 
*  *  *  The  immaterialist  is  a  religious  atheist;  he  only  differs  from  the  other 
class  of  atheists  by  clothing  an  indivisible  unextended  nothing  with  the  powers 
of  a  God.  One  class  believes  in  no  God;  the  other  believes  that  Nothing  is  god 
and  worships  it  as  such." — Orson  Pratt,  in  pamphlet  "Absurdities  of  Immaterial- 
ism,"  p.  11. 

10.  Atheism,  a  Fatal  Belief :— "During  the  Reign  or  Terror,  the  French 
were  declared  to  be  a  nation  of  atheists,  by  the  National  Assembly;  but  a  brief 
experience  convinced  them  that  a  nation  of  atheists  could  not  long  exist.  Robes- 
pierre then  'proclaimed  in  the  convention,  that  belief  in  the  existence  of  God 
was  necessary  to  those  principles  of  virtue  and  morality  upon  which  the  repub- 
lic was  founded;  and  on  the  7th  of  May,  the  national  representatives,  who  had  so 
lately  prostrated  themselves  before  the  Goddess  of  Reason,  voted  by  acclama- 
tion that  the  French  people  acknowledged  the  existence  of  the  Supreme  Being, 
and  the  immortality  of  the  soul.'"— Students'  France,  xxvii,  6;  quoted  by  Rev. 
Charles  E.  Little,  in  Historical  Lights,  p.  380-281. 


54  THE    ARTICLES    OF    EAITH.  [LECT.   III. 


LECTUKE  III. 

TRANSGRESSION  AND  THE  FALL. 

Article  2 :— We  believe  that  men  will  be  punished  for  their  own  sins,  and  not 
for  Adam's  transgression. 

TRANSGRESSION    AND    ITS    RESULTS. 

1.  Man's  Free  Agency: — The  Church  holds  and  teaches 
as  a  strictly  scriptural  doctrine,  that  man  has  inherited 
among  the  inalienable  rights  conferred  upon  him  by  his 
divine  Father,  absolute  freedom  to  choose  the  good  or  the 
evil  in  life  as  he  may  elect.  This  right  cannot  be  guarded 
with  more  jealous  care  than  is  bestowed  upon  it  by  God 
Himself;  for  in  all  His  dealings  with  man,  He  has  left  the 
mortal  creature  free  to  choose  and  to  act,  with  no  semblance 
of  compulsion  or  restraint,  beyond  the  influences  of  paternal 
counsel  and  loving  direction."  True,  He  has  given  command- 
ments, and  has  established  statutes,  with  promises  of  bless- 
ings for  compliance  and  dire  penalties  for  infraction ;  but 
in  the  choice  of  these,  God's  children  are  untrammeled.  In 
this  respect,  man  is  no  less  free  than  are  the  angels  and  the 
Gods,  except  as  he  has  fettered  himself  with  the  bonds  of 
sin,  and  forfeited  his  power  of  will  and  force  of  soul.  The 
individual  has  as  full  a  measure  of  liberty  to  violate  the 
laws  of  health,  the  requirements  of  nature,  and  the  com- 
mandments of  God  in  matters  both  temporal  and  spiritual, 
as  he  has  to  obey  all  such ;  in  the  one  case  he  brings  upon 
himself  the  sure  penalties  that  belong  to  the  broken  law; 
as  in  the  other  he  inherits  the  specific  blessings  and  the 
added  freedom  that  attend  a  law-abiding  life.  Obedience 
to   law  is  the  habit  of  the  free  man ;  'tis  the  transgressor 

a  See  note  1. 


ART.  2.  J  TRANSGRESSION.  55 

who  fears  the  law,  for  he  brings  upon  himself  deprivation 
and  restraint,  not  because  of  the  law,  which  would  have 
protected  him  in  his  freedom,  but  because  of  his  rejection 
of  law. 

2.  The  predominant  attribute  of  justice,  recognized  as 
part  of  the  Divine  nature,  forbids  the  thought  that  man 
should  receive  promises  of  reward  for  righteousness,  and 
threats  of  punishment  for  evil  deeds,  if  he  possessed  no 
power  of  independent  action.  It  is  no  more  a  part  of  God's 
plan  to  compel  men  to  work  righteousness,  than  it  is  His 
purpose  to  permit  evil  powers  to  force  His  children  into  sin. 
In  the  days  of  Eden,  the  first  man  had  placed  before  him 
commandment  and  law,6  with  an  explanation  of  the  penalty 
which  would  follow  a  violation  of  that  law.  No  law  could 
have  been  given  him  in  righteousness,  had  he  not  been  free 
to  act  for  himself.  "Nevertheless  thou  mayest  choose  for 
thyself,  for  it  is  given  unto  thee,  but  remember  that  I  for- 
bid it,"c  said  the  Lord  God  to  Adam.  Concerning  His 
dealings  with  the  first  patriarch  of  the  race,  God  has  de- 
clared in  this  day,  "Behold  I  gave  unto  him  that  he  should 
be  an  agent  unto  himself.  "d 

3.  When  the  brothers  Cain  and  Abel  brought  their 
sacrifices  before  the  Lord,  the  elder  one  became  angry  be- 
cause his  offering  was  rejected;  then  the  Lord  reasoned  with 
Cain,  and  endeavored,  to  teach  him  that  he  must  expect 
results  of  his  actions  to  follow  in  kind,  good  or  evil  as  he 
might  elect : — "If  thou  doest  well  shalt  thou  not  be  accepted? 
and  if  thou  doest  not  well,  sin  lieth  at  the  door."e 

4.  A  knowledge  of  good  and  evil  is  essential  to  the 
advancement  which  God  has  made  possible  for  His  children 

b  Genesis  ii,  17;  Pearl  of  Great  Price,  Writings  of  Moses,  pp.  10,12-13  (1888 
ed.) 

c  Pearl  of  Great  Price,  p.  13  (1888  ed.) 
d  Doctrine  and  Covenants,  xxix,  35. 
e  Genesis  iv,  7. 


56  THE    ARTICLES    OF    FAITH.  LLECT-   m- 

to  achieve;  this  knowledge  can  be  best  gained  by  actual 
experience,  with  the  contrasts  of  good  and  its  opposite  before 
the  eyes;  therefore  has  man  been  placed  upon  the  earth 
subject  to  the  influence  of  good  and  wicked  powers,  with  a 
knowledge  of  the  conditions  surrounding  him,  and  the  heaven- 
born  right  to  choose  for  himself.  The  words  of  the  prophet, 
Lehi,  are  particularly  explicit:  "Wherefore,  the  Lord  God 
gave  unto  man  that  he  should  act  for  himself.  Wherefore,  man 
could  not  act  for  himself,  save  it  should  be  that  he  was  enticed 
by  the  one  or  the  other.  *  *  *  Wherefore,  men  are  free 
according  to  the  flesh;  and  all  things  are  given  them  which 
are  expedient  unto  man.  And  they  are  free  to  choose  liberty 
and  eternal  life,  through  the  great  mediation  of  all  men,  or 
to  choose  captivity  and  death,  according  to  the  captivity 
and  power  of  the  devil ;  for  he  seeketh  that  all  men  might 
be  miserable  like  unto  himself.  "f 

5.  Alma,  another  Nephite  prophet,  in  speaking  of  those 
who  had  died,  said  they  had  gone  "that  they  might  reap 
their  rewards,  according  to  their  works,  whether  they  were 
good  or  whether  they  were  bad,  to  reap  eternal  happiness  or 
eternal  misery,  according  to  the  spirit  which  they  listed  to 
obey,  whether  it  be  a  good  spirit  or  a  bad  one;  For  every 
man  receiveth  wages  of  him  whom  he  listeth  to  obey,  and 
this  according  to  the  words  of  the  spirit  of  prophecy."0' 

6.  Samuel,  the  converted  Lamanite,  upon  whom  the  spirit 
of  the  prophets  had  fallen,  admonished  his  wayward  fellows 
in  this  wise:  "And  now  remember,  remember  my  brethren, 
that  whosoever  perisheth,  perisheth  unto  himself;  and 
whosoever  doeth  iniquity,  doeth  it  unto  himself;  for  behold, 
ye  are  free ;  ye  are  permitted  to  act  for  yourselves ;  for  be- 
hold, God  hath  given  unto  you  a  knowledge,  and  he  hath 

/IINephiii,  16,  ana  27;  x,  23.    See  also  Alma  iii,  25;   xii,  31;   xxix,  4,  5:   xxx, 
9;  Hel.  xiv,  30. 
g  Alma  iii,  26-27 


ART.   2.]  TRANSGRESSION.  5? 

made  you  free ;  He  hath  given  unto  you  that  ye  might  know 
good  from  evil,  and  he  hath  given  unto  you  that  ye  might 
choose  life  or  death.'"1 

7.  When  the  plans  for  creating  and  peopling  the  earth 
were  under  discussion  in  heaven,  Satan  sought  to  destroy 
the  free  agency  of  man,  by  obtaining  power  to  force  the 
human  family  to  do  his  will,  promising  the  Father  that  by 
such  means  he  would  redeem  all  mankind,  and  that  not  one 
of  them  should  be  lost/'  This  proposition  was  rejected, 
while  the  original  purpose  of  the  Father, — to  use  persuasive 
influences  of  wholesome  precept  and  sacrificing  example 
with  the  inhabitants  of  the  earth,  then  to  leave  them  free 
to  choose  for  themselves,  was  agreed  upon,  and  the  Only 
Begotten  Son  was  chosen  as  the  chief  instrument  in  carry- 
ing that  purpose  into  effect. 

8.  Man's  Responsibility  for  his  individual  acts  is  as  com- 
plete as  is  his  agency  to  elect  for  himself.  The  natural  re- 
sult of  good  deeds  is  happiness ;  the  consequence  of  evil  is 
misery;  these  follow  in  every  man's  life  by  inviolable  laws. 
There  is  a  plan  of  judgment  divinely  fore-ordained,  by 
which  every  man  will  be  called  to  answer  for  his  deeds ;  and 
not  for  deeds  alone  but  for  his  words  also,  and  even  for  the 
thoughts  of  his  heart.  "But  I  say  unto  you,  that  every  idle 
word  that  men  shall  speak,  they  shall  give  account  thereof  in 
the  day  of  judgment.  "fc  These  are  the  words  of  the  Savior 
Himself.  "And  let  none  of  you  imagine  evil  in  your  hearts 
against  his  neighbor,  and  love  no  false  oath:  for  all  these 
are  things  that  I  hate,  saith  the  Lord.'"  John  the  Revelator 
was  permitted  to  learn  in  vision  something  of   the  scenes 


h  Helaman  xiv,  30-31. 

i  Pearl  of  Great  Price:  Writings  of  Moses  p.  14;  and  Book   of  Abraham  p.  63 
(1888  ed.) 

j  Matt,  x,  15;  xi,  22.    II  Peter  ii,  9;  Hi,  7.    I  John  iv,  17. 
k  Matt,  xii,  36. 
I  Zech.  viii,  17. 


58  THE    AETICLES    OF    FAITH.  [LECT.   III. 

connected  with  the  last  judgment;  he  says:  "And;  I  saw 
the  dead,  small  and  great,  stand  before  God ;  and  the  books 
were  opened:  and  another  book  was  opened,  which  is  the 
book  of  life ;  and  the  dead  were  judged  out  of  those  things 
which  were  written  in  the  books,  according  to  their  works. 
And  the  sea  gave  up  the  dead  which  were  in  it;  and  death 
and  hell  delivered  up  the  dead  which  were  in  them :  and 
they  were  judged  every  man  according  to  their  works.  "m 

9.  The  judgment  of  God  is  not  always  made  to  follow 
immediately  the  acts  of  men;  good  deeds  may  not  be  at 
once  rewarded,  evil  is  rarely  peremptorily  punished ;  and 
this  is  according  to  Divine  wisdom;  were  it  appointed  other- 
wise, the  test  of  individual  nature,  and  the  trial  of  human 
faith,  for  which  purposes  this  mortal  probation  was 
primarily  ordained,  would  be  greatly  lessened;  for  the 
certainty  of  immediate  pleasure  or  pain  would  almost 
universally  determine  human  acts  to  secure  the  one  and  to 
avoid  the  other.  Judgment,  therefore,  is  postponed,  that  every 
one  may  fully  prove  his  nature,  the  good  man  increasing  in 
righteousness,  and  the  evil  doer  possessing  opportunity  of 
repentance  and  reparation  before  the  great  and  terrible  day. 
On  rare  occasions,  speedy  judgment  of  a  temporal  nature 
has  been  executed,  the  physical  results  of  worldly  blessing 
for  good,"  and  calamity  for  evil  deeds0  following  swiftly 
upon  the  acts.  Whether  such  retribution  entirely  satisfies 
the  claims  of  justice,  or  a  further  visitation  of  judgment  is 
to  take  place  beyond  this  world,  matters  not.  Such  acts 
are  exceptional  in  the  Divine  administration. 

10.  It  is  the  prerogative  of   Jesus  Christp  to  judge  the 


m  Rev.  xx,  12,  13. 

n  Job  xlii,  10-17. 

o  Numbers  xii,  1-2,  10-15:  xv,  32-36;  xvi;  xxi,  4-6;  I  Sam.  vi,  19;  II  Sam.  vi, 
6-7:  Acts  v,  1-11. 

p  John  v,  22-27;  Acts  x,  42;  xvii,  31;  Rom.  ii,  16;  II  Cor.  v,  10;  II  Tim.  iv,  1,  8: 
Doc.  and  Cov.  cxxxiii.  2. 


AKT.   2.]  TRANSGRESSION.  59 

children  of  men,  and  He  will  do  it  as  His  own  purposes, 
which  are  likewise  the  purposes  of  His  Father,  may  be  best 
served.  John  the  Apostle  declares:  "For  the  Father 
judgeth  no  man,  but  hath  committed  all  judgment  unto 
the  Son ;  that  all  men  should  honor  the  Son  even  as  they 
honor  the  Father."9  And  Peter,  while  expounding  the 
gospel  to  the  devout  Gentile,  Cornelius,  declared  concerning 
Jesus  Christ,  that  "it  is  He  which  was  ordained  of  God  to 
be  the  Judge  of  quick  and  dead."''  Of  the  dread  fate  of 
the  wicked  reserved  for  the  judgment  day,  many  prophets 
have  borne  record8  and  the  presiding  Judge  of  that  awful 
tribunal  has  given  in  His  own  words  descriptions*  so  vivid 
and  accurate,  as  to  leave  no  shadow  of  doubt  that  every 
living  soul  will  be  called  to  acknowledge  the  record,  and  to 
accept  the  results  of  his  acts.  The  Lord's  words  and  those 
of  His  prophets  are  unequivocal,  that  He  is  no  respecter 
of  persons,"  and  that  any  species  of  favor  foreign  to  justice 
is  unknown  to  Him.  '  This  judgment  none  but  the  un- 
repentant wicked  need  fear ;  to  the  righteous  it  is  a  time  of 
triumph.1' 

11.  Sin: — What  is  the  nature  of  sin?  To  this  question 
the  Apostle  John  replies,  "Sin  is  the  transgression  of  the 
law.'"0  In  the  original  language  of  the  Bible  records,  many 
words  occur  for  which  our  single  term  sin  is  used,  all  how- 
ever conveying  the  common  idea  of  opposition  to  the  Divine 
will.*  As  God  is  the  embodiment  of  purity  and  perfection, 
such  opposition  is  a  rebellion  against  the  principles  of  ad- 


q  John  v,  22. 
r  Acts  x,  42. 

s  Dan.  vii,  9;  II  Thess.  i,  7,  8;  III  Nephi  xxvi,  3-5;  Doc.  and  Cov.  lxxvi,  31- 
103-106. 

t  Matt,  xxv,  31-46;  Doc.  and  Cov.  i,  9-12. 

u  Acts  x,  34,  35;  Rom.  ii,  11;  Eph.  vi,  9;  Colos.  iii,  25. 

v  II  Tim.  iv,  8. 

w  I  John  iii,  4. 

x  See  note  2. 


60  THE  AKTICLES  OF  FAITH.       [LECT.  III. 

'vancement,  and  an  acceptance  of  the  practices  that  lead  to 
degradation.  Sin  is  any  condition,  whether  consisting  in 
omission  of  things  required,  or  in  commission  of  acts  for- 
bidden, which  tends  to  prevent  or  hinder  the  development 
of  the  human  soul.  As  a  righteous  course  leads  to  eternal 
life,  so  sin  tends  towards  the  darkness  of  the  second  death. 
Sin  was  introduced  to  the  world  by  the  arch-fiend  Satan  \v 
yet  it  is  by  Divine  permission  that  mankind  is  brought  in 
contact  with  sin,  the  contrast  between  evil  and  good  thus 
being  learned. 

12.  According  to  the  technical  definition  of  sin,  it  con- 
sists in  the  violation  of  law,  and  in  this  strict  sense  sin  may 
be  committed  inadvertently  or  in  ignorance.  It  is  plain, 
however,  from  the  scriptural  doctrine  of  human  responsibil- 
ity, and  the  unerring  justice  of  God,  that  in  his  transgres- 
sions as  in  his  righteous  deeds,  man  will  be  judged'  accord- 
ing to  his  ability  to  comprehend  law.  To  him  who  has 
never  been  made  acquainted  with  a  higher  law,  the  require- 
ments of  that  law  do  not  apply  in  their  fulness.  For  sins 
committed  without  knowledge, — that  is,  for  laws  violated  in 
ignorance,  a  propitiation  has  been  provided  in  the  atone- 
ment wrought  through  the  sacrifice  of  the  Savior;  and  sin- 
ners of  this  class  do  not  stand  condemned. 

13.  Nephi,  prophesying  to  the  ancient  inhabitants  of  the 
western  continent,  taught  them  this  doctrine: — "Where 
there  is  no  law  given  there  is  no  punishment ;  and  where 
there  is  no  punishment,  there  is  no  condemnation;  and 
where  there  is  no  condemnation,  the  mercies  of  the  Holy 
One  of  Israel  have  claim  upon  them,  because  of  the  atone- 
ment; for  they  are  delivered  by  the  power  of  him;  For  the 
atonement  satisfieth  the  demands  of  his  justice  upon  all 
those  who  have  not  the  law  given  to  them,  that  they  are 
delivered  from  that  awful  monster,  death  and  hell  and  the 

y  Pearl  of  Great  Price,    Writings  of  Moses,  p.  14  (1888  ed.)  Genesis  iii. 


ART.    2.]  TRANSGRESSION.  61 

devil,  and  the  lake  of  fire  and  brimstone  which  is  endless 
torment;  and  they  are  restored  to  that  God  who  gave  them 
breath,  which  is  the  Holy  One  of  Israel."2  And  then,  in 
contrast  with  the  lot  of  those  who  are  thus  pardonable,  the 
prophet  adds: — "But  wo  unto  him  that  has  the  law  given; 
yea,  that  has  all  the  commandments  of  God,  like  unto  us, 
and  that  transgresseth  them,  and  that  wasteth  the  days  of 
his  probation,  for  awful  is  his  state  !"a  This  is  in  strict 
agreement  with  the  teachings  of  Paul  to  the  Komans,  "For 
as  many  as  have  sinned  without  law  shall  also  perish  with- 
out law;  and  as  many  as  have  sinned  in  the  law  shall  be 
judged  by  the  law."6  And  the  word  of  modern  scripture  is 
to  the  same  effect,  for  we  are  told  through  recent  revelation 
to  the  Church,  that  among  those  who  are  to  receive  the 
blessings  of  redemption  are  "they  who  died  without  law."c 
These  will  include  the  heathen  nations,  whose  redemption  is 
promised,  with  the  added  declaration  that  "they  that  knew 
no  law  shall  have  part  in  the  first  resurrection.'"* 

14.  Punishment  for  Sin: — As  rewards  for  righteous  deeds 
are  proportionate  to  deserving  acts,  so  the  punishment 
prescribed  for  sin  is  made  adequate  to  the  offense.6  Punish- 
ment is  inflicted  upon  the  sinner,  for  disciplinary  and 
reformatory  purposes,  and  in  support  of  justice.  There  is 
nothing  of  vindictiveness  or -of  desire  to  cause  suffering  in 
the  Divine  nature ;  on  the  contrary,  our  Father  is  cognizant 
•of  every  pang,  and  permits  such  to  afflict  for  beneficent 
purposes  only.  God's  mercy  is  declared  in  the  retributive 
pains  which  He  allows,  as  in  the  blessings  of  peace  which 
issue  from  His  hand.       It  is  scarcely  profitable  to  speculate 

z  II  Nephi  ix,  25-26. 
a  The  same,  paragraph  27. 
b  Rom.  ii,  12. 
c  Doc.  and  Cov.  lxxvi,  72. 
d  Doc.  and  Cov.  xlv,  54. 

e  Doc  and  Cov.  lxxvi,  82-85;  lxxxii,  21;  civ,  9;>  lxiii,  17;  II  Nephi  i,  13:  ix,  27; 
xxviii,  23. 


62  THE    ARTICLES    OF    FAITH.  [lECT.   III. 

as  to  the  exact  nature  of  the  spiritual  suffering  imposed  as 
punishment  for  sin.  Comparison  with  physical  pain/  such 
as  the  tortures  of  fire,  in  a  sulphurous  lake,  serve  to  show 
that  the  human  mind  is  incapable  of  comprehending  the 
depth  of  these  dread  penalties.  The  sufferings  entailed  by 
the  awful  fate  of  condemnation  are  more  to  be  feared  than 
are  any  possible  inflictions  of  purely  physical  torture;  the 
mind,  the  spirit,  the  whole  soul  is  doomed  to  suffer,  and 
the  extent  of  the  torment  no  man  knoweth. 

15.  Consider  the  word  of  the  Lord  regarding  those 
whose  sin  is  the  unpardonable  one,  whose  transgression  has 
carried  them  beyond  the  present  horizon  of  possible  re- 
demption ;  those  who  have  sunk  so  low  in  their  wickedness 
as  to  have  lost  the  power  and  even  the  desire  to  attempt 
reformation.9  "Sons  of  Perdition"  is  the. terrible  designa- 
tion by  which  they  are  known.  These  are  they  who,  having 
learned  the  power  of  God,  afterward  renounce  it ;  those  who 
sin  wilfully,  in  the  light  of  knowledge ;  those  who  open 
their  hearts  to  the  Holy  Spirit,  and  then  put  the  Lord  to  a 
mockery  and  a  shame  by  denying  it ;  and  those  who  commit 
murder,  wherein  they  shed  innocent  blood  ;ft  these  are  they 
of  whom  the  Savior  has  declared  that  it  would  be  better  for 
them  had  they  never  been  born.1'  These  are  to  share  the 
punishment  of  the  devil  and  his  angels — punishment  so 
terrible  that  the  knowledge  is  withheld  from  all  except 
those  who  are  consigned  to  this  dread  doom,  though  a 
momentary  glance  at  the  awful  picture  is  permitted  to 
some.j     These   sinners   are   the    only   ones  over  whom  the 


/  Doc.  and  Cov.  lxxvi,  36,  44;   Jacob  vi,   10;    Alma  xii.  16-17;    III  Nephi 
xxvii,  11-12. 

g  See  Doc.  and  Cov.  lxxvi,  26,  32,  43. 

h  Doc.  and  Cov.  cxxxii,  27. 

i  John  xvii,  12;  II  Thess.  ii,  3;  Doc.  and  Cov.  lxxvi,  32. 

.;'  Doc.  and  Cov.  lxxvi,  45-48. 


ART.  2.]  '      TRANSGRESSION.  63 

second  death  hath  power,  "Yea,  verily,  the  only  ones  who 
shall  not  be  redeemed  in  the  due  time  of  the  Lord."fc 

16.  The  Duration  of  Punishment: — As  to  the  duration  of 
such  punishment,  we  may  take  assurance  that  it  will  be 
graded  according  to  the  sin;  and  that  the  popular  inter- 
pretation of  scriptural  passages  to  the  effect  that  every 
sentence  for  misdeeds  is  interminable,  is  entirely  false. l 
Great  as  is  the  effect  of  this  life  upon  the  hereafter,  and 
terrible  as  is  the  responsibility  of  opportunities  lost  for 
repentance,  God  holds  the  power  to  pardon  beyond  the 
grave.  And  yet  the  scriptures  speak  of  eternal  and  endless 
punishment.  Any  punishment  ordained  of  God  is  eternal, 
for  He  is  eternal. m  His  is  a  system  of  endless  punishment, 
for  it  will  always  exist  as  a  place  or  condition  prepared  for 
disobedient  spirits ;  yet  the  infliction  of  the  penalty  will 
have  an  end  in  every  case  of  willing  repentance  and 
attempted  reparation.  And  repentance  is  not  impossible 
in  the  spirit  world. n  Yet,  as  seen,  there  are  some  sins  so 
terrible  that  their  accompanying  punishments  are  not  made 
known  to  man;0  these  extreme  penalties  are  reserved  for 
the  "Sons  of  Perdition." 

17.  The  false  doctrine  that  the  punishment  to  be  visited 
upon  the  erring  souls  is  endless,  that  every  sentence  for  sin 
is  of  interminable  duration,  must  be  regarded  as  one  of  the 
most  pernicious  results  of  unenlightened  sectarianism  It 
is  but  a  dogma  of  unauthorized  and  erring  churches,  at  once 
unscriptural,  unreasonable,  and  revolting  to  one  who  loves 
mercy  and  honors  justice.  True,  the  scriptures  speak  of 
everlasting  burnings,  eternal  damnation,  and  the  vengeance 


k  Doc.  and  Cov.  lxxvi,  38-39. 

I  Doc.  and  Cov.  xix,  6-12;  lxxvi,  36,  44. 

m  Doc.  and  Cov.  xix,  10-12. 

n  I  Peter  iii,  18-20;  iv,  6;  Doc.  and  Cov.  lxxvi,  73. 

o  Doc.  and  Cov.  lxxvi,  44. 


(54  THE    ARTICLES    OF    FAITH.  [LECT.   III. 

of  eternal  fire,p  as  characteristics  of  the  judgment  provided 
for  the  wicked;  yet  in  no  instance  is  there  justification  for 
the  inference  that  the  individual  sinner  will  have  to  suffer 
the  wrath  of  offended  justice  forever  and  ever.  The  pun- 
ishment in  any  case  is  sufficiently  severe  without  the  added 
and  supreme  horror  of  unending  continuation.  Justice 
must  have  her  due;  but  when  "the  uttermost  farthing"  is 
paid,  the  prison  doors  shall  open  and  the  captive  be  free. 
But  the  prison  remains,  and  the  law  prescribing  punishment 
for  offences  will  not  be  repealed. 

18.  So  general  were  the  ill-effects  of  the  commonly- 
accepted  doctrine,  unscriptural  and  untrue  though  it  was, 
regarding  the  endless  torment  awaiting  every  sinner,  that 
even  before  the  Church  had  been  formally  organized  in  the 
present  dispensation,  God  gave  a  revelation  through  the 
Prophet  Joseph  Smith,  touching  this  matter,  in  which  we 
read: — "And  surely  every  man  must  repent  or  suffer;  for  I, 
God,  am  endless:  wherefore  I  revoke  not  the  judgments 
which  I  shall  pass,  but  woes  shall  go  forth,  weeping,  wail- 
ing and  gnashing  of  teeth,  yea  to  those  who  are  found  on 
my  left  hand ;  nevertheless  it  is  not  written  that  there  shall 
be  no  end  to  this  torment,  but  it  is  written  endless  torment. 
Again  it  is  written  eternal  damnation.  *  *  *  for 
behold,  I  am  endless,  and  the  punishment  which  is  given 
from  my  hand,  is  endless  punishment,  for  Endless  is  my 
name;  wherefore,  eternal  punishment  is  God's  punishment. 
Endless  punishment  is  God's  punishment.9" 

19.  Satan: — We  have  had  occasion  to  refer  frequently  to 
the  author  of  evil  among  men.  This  is  Satan/  the  adversary 
or  opponent  of  the  Lord,  the  chief  of  all  evil  spirits,  called 


p  Matt,  xviii,  8;  xxv,  41,  46;  II  Thess.  i,  9;  Mark  iii,  29;  Jude  7. 
q  Revelation  given  March,  1830;  Doc.  and  Cov.  xix,  4-12. 
/•  Job  i,  6-22;  ii,  1-7;  Zech.  iii,  1-2. 


ART.  2.]  TRANSGRESSION.  65 

also  the  Devil, s  Beelzebub/  or  the  Prince  of  Devils,  Perdition" 
and  Belial. v  The  figurative  appellations  Dragon,  and  Serpent, 
are  applied  to  Satan,  when  reference  is  made  to  the  Fall.™ 
We  learn  from  the  revealed  word*  that  Satan  was  once  an 
angel  of  light;  he  was  then  known  as  Lucifer,  a  Son  of  the 
Morning,  but  his  uncontrolled  ambition  prompted  him  to 
aspire  to  the  glory  and  power  of  the  Father,  to  secure  which, 
he  made  the  unjust  proposition  to  redeem  the  human  family 
by  compulsion ;  failing  in  this  purpose,  he  headed  an  open 
rebellion  against  the  Father  and  the  Son,  drawing  a  third  of 
the  hosts  of  heaven  into  his  impious  league/  These  rebel- 
lious spirits  were  expelled  from  heaven,  and  have  since  fol- 
lowed the  impulses  of  their  wicked  natures  by  seeking  to  lead 
human  souls  to  their  own  condition  of  darkness.  They  are 
the  devil  and  his  angels.  The  right  of  free  agency,  main- 
tained and  vindicated  by  the  terrible  strife  in  heaven,  pre- 
vents the  possibility  of  compulsion  being  employed  in  this 
fiendish  work  of  degradation;  but  the  powers  of  these 
malignant  spirits  to  tempt  and  persuade  are  used  to  their 
utmost  limits.  Satan  tempted  Eve  to  transgress  the  law  of 
God;2  it  was  he  who  imparted  the  secret  of  murder  to  the 
fratricide,  Cain." 

20.  Satan  exerts  a  mastery  over  the  spirits  that  have 
been  corrupted  by  his  practices ;  he  is  the  foremost  of  the 
angels  who  were  thrust  down,  and  the  instigator  of  the  ruin 
of  those  who  fall  in  this  life ;  he  seeks  to  molest  and  hinder 
mankind  in  good  efforts,  by  tempting  to  sin ;  it  may  be  by 

s  Matt,  iv,  5,  8,  11:  I  Peter,  v,  8. 
t  Matt,  xii,  24. 
a  Doc.  and  Co  v.  lxxvi,  26. 
v  II  Cor.  vi,  15. 
w  Rev.  xii,  9;  xx,  2. 
x  Doc.  and  Cov.  lxxvi,  25-27. 

y  Doc.  &  Cov.  xxix,  36-37;  see  also  Pearl  of  Great  Price,  Writings  of  Moses, 
p.  14,  and  Book  of  Abraham  p.  63,  (1888  ed.) 

z  Genesis  iii,  4-5,  and  Pearl  of  Great  Price,  p.  14. 
a  Pearl'of  Great  Price— Writings  of  Moses,  p.  20. 


66  THE    ARTICLES    OF    FAITH.  LLECT-   m- 

imposing  sickness,6  or  possibly  death.  Yet  in  all  these 
malignant  doings,  he  can  go  no  farther  than  the  transgressions 
of  the  victim  may  enable  him,  or  the  wisdom  of  God  may 
permit  him  to  go,  and  he  may  at  any  time  be  checked  by  the 
superior  power.  Indeed,  even  the  operations  of  his  utmost 
malice  may  be  turned  to  the  accomplishment  of  Divine  pur- 
poses. The  scriptures  prove  to  us  that  the  days  of  Satan's 
power  are  already  numbered;0  his  doom  has  been  pro- 
nounced, and  in  the  Lord's  own  time  he  will  be  completely 
overcome.  He  is  to  be  bound  during  the  millennial  reign, d 
and  after  that  thousand  years  of  blessed  peace,  he  will  be 
loosed  for  a  little  season ;  then  his  defeat  will  be  made  com- 
plete, and  his  power  over  the  children  of  God  will  be 
entirely  destroyed. 

THE    FALL. 

21.  Our  First  Parents  in  Eden:6 — The  crowning  scene  of 
the  great  drama  of  creation  was  the  forming  of  man  in  the 
image  of  his  spiritual  Father,  God/  For  the  reception  of 
the  first  man,  the  Creator  had  specially  prepared  a  choice 
region  of  earth,  and  had  embellished  it  with  natural 
beauties  calculated  to  gladden  the  heart  of  its  royal 
possessor.  "The  Lord  God  planted  a  garden  eastward  in 
Eden,ff  and  there  He  put  the  man  whom  he  had  formed.'"1 
Soon  after  man's  advent  upon  the  earth  the  Lord  created 
for  him  a  companion  or  help-meet,  declaring  that  it  was 
not  good  that  man  should  be  alone.1  Thus,  male  and 
female,  Adam  and  his  wife  Eve,  were  placed  in  the  Garden, 

b  Luke  xiii,  16;  Job  i. 
c  John  xii,  31;  xvi,  11. 
d  Rev.  xx,  1-10. 

e  Read  Genesis,  chapters  2  and  3;  Pearl  of  Great  Price,  Writings  of  Moses, 
pp.  11-19,  and  Book  of  Abraham,  p.  68-70  (1888  ed.) 
/  Genesis  i,  26;  Pearl  of  Great  Price,  p.  10  (1888  ed.) 
g  See  note  3. 
^Genesis  ii,  8-9. 
i  Genesis  ii,  18:  Pearl  of  Great  Price,  p.  13  (1888  ed.)  . 


ART.  2.]  THE   FALL.  67 

and  were  given  dominion  "over  the  fish  of  the  sea,  and 
over  the  fowl  of  the  air,  and  over  every  living  thing  that 
moveth  upon  the  earth.  "J  With  this  great  power  were 
associated  certain  special  commands ;  the  first  of  which  in 
point  of  importance  was  that  they  "be  fruitful  and 
multiply  and  replenish  the  earth,  and  subdue  it ;"  then  that 
they  refrain  from  eating  or  even  touching  the  fruit  of  a 
certain  tree,  the  Tree  of  Knowledge  of  Good  and  Evil, 
which  grew  in  the  midst  of  the  Garden,  though  of  all  other 
fruits  they  were  permitted  to  freely  partake.  The  words  of 
God  concerning  this  command  and  its  penalty  are: — "And 
I,  the  Lord  God,  commanded  the  man,  saying,  of  every 
tree  in  the  garden  thou  mayest  freely  eat,  but  of  the  tree  of 
the  knowledge  of  good  and  evil ;  thou  shalt  not  eat  of  it ; 
nevertheless  thou  mayest  choose  for  thyself,  for  it  is  given 
unto  thee,  but  remember  that  I  forbid  it,  for  in  the  day  thou 
eatest  thereof  thou  shalt  surely  die.,,fc 

22.  The  Temptation  to  disobey  this  command  soon  came. 
Satan  presented  himself  before  Eve  in  the  Garden,  and, 
speaking  by  the  mouth  of  the  serpent,  questioned  her  about 
the  commands  which  God  had  given  respecting  the  Tree  of 
Knowledge  of  Good  and  Evil.  Eve  answered  that  they 
were  forbidden  even  to  touch  the  fruit  of  that  tree,  under 
penalty  of  death.  Satan  then  sought  to  beguile  the  woman, 
contradicting  the  Lord's  statement,  and  declaring  that  death 
would  not  follow  a  violation  of  the  Divine  injunction;  but 
that,  on  the  other  hand,  by  doing  that  which  the  Lord  had 
forbidden,  she  and  her  husband  would  become  like  unto 
the  gods,  knowing  good  and  evil  for  themselves.  The 
woman  was  captivated  by  these  representations ;  and,  being 
eager  to  possess  the  advantages  pictured  by  Satan,  she  dis- 
obeyed the  command  of  the  Lord,  and  partook  of  the  fruit 


j  Genesis  i,  28. 

k  Pearl  of  Great  Price,  pp.  12-13  (1888  ed.);  see  also  Genesis  ii,  16-1" 


68  THE    ARTICLES    OF    FAITH.  [LECT.   III. 

forbidden.  She  feared  not  evil,  for  she  knew  it  not.  Then, 
telling  Adam  what  she  had  done,  she  urged  him  to  do  like- 
wise. 

23.  Adam  found  himself  in  a  position  that  compelled 
him  to  disobey  one  of  the  requirements  of  God.  He  and 
his  wife  had  been  commanded  to  multiply  and  replenish  the 
earth.  Adam  was  still  immortal ;  Eve  had  come  under  the 
penalty  of  mortality;  and  in  such  dissimilar  conditions,  the 
two  could  not  remain  together,  and  therefore  could  not  ful- 
fill the  Divine  requirement.  On  the  other  hand,  Adam 
would  be  disobeying  another  command  by  yielding  to  his 
wife's  request.  He  deliberately  and  wisely  decided  to  stand 
by  the  first  and  greater  commandment;  and,  therefore,  with 
a  full  comprehension  of  the  nature  of  his  act,  he  also  par- 
took of  the  fruit  that  grew  on  the  Tree  of  Knowledge.  The 
fact  that  Adam  acted  understanding^  in  this  matter  is 
affirmed  by  the  scriptures.  Paul,  in  writing  to  Timothy, 
explained  that  "Adam  was  not  deceived;  but  the  woman, 
being  deceived,  was  in  the  transgression.  "l  The  prophet, 
Lehi,  in  expounding  the  scriptures  to  his  sons,  declared 
"Adam  fell  that  man  might  be,  and  men  are  that  they 
might  have  joy."m 

24.  The  Tree  of  Life: — There  was  another  tree  of  special 
virtues  in  Eden ;  its  fruit  insured  life  to  all  who  ate  of  it. 
While  Adam  and  Eve  lived  in  innocent  immortality,  this  tree 
had  not  been  forbidden  them ;  the  celestial  fruit  indeed  was 
fitting  food  for  their  sinless  state.  Now,  that  they  had 
transgressed,  however;  now  that  the  Divine  decree  had 
issued,  fixing  death  as  their  lot,  it  was  not  proper  that  the 
fruit  of  the  Tree  of  Life  should  be  longer  within  their  reach. 
They  were,  therefore,  expelled  from  the  Garden,  and  cherubim 
with  a  flaming  sword  guarded  the  way,  that  man  might  not 


l  I  Timothy  ii,  14. 
m  II  Nephi  ii,  25. 


AKT.   a.]  THE    FALL.  M 

return  in  an  unforgiven  state.  By  the  act  of  transgres- 
sion, our  first  parents  acquired  a  knowledge,  which  in  their 
condition  of  pristine  innocence  they  had  not  possessed, — the 
experimental  knowledge  of  good  and  evil.  The  result  of 
the  Fall  could  have  been  of  none  but  ill  effect  had  the  fallen 
ones  been  immediately  restored  to  a  condition  of  immortal- 
ity, without  repentance,  without  atonement.  In  the  despair 
that  followed  their  realization  of  the  great  change  that  had 
come  upon  them,  and  in  the  light  of  the  knowledge  gained 
at  such  cost  as  to  the  virtues  of  the  fruit  that  grew  on  the 
Tree  of  Life,  it  would  have  been  but  natural  for  them  to 
seek  the  seeming  advantages  of  an  immediate  escape,  by  par- 
taking of  the  celestial  food.  It  was  in  mercy  that  they 
were  deprived  of  the  means  of  so  doing. 

25.  The  words  of  the  Creator  are  unmistakable  as  to  the 
necessity  of  banishing  His  first  earthly  children  from  Eden : 
— "And  the  Lord  God  said,  Behold,  the  man  is  become  as 
one  of  us,  to  know  good  and  evil :  and  now,  lest  he  put  forth 
his  hand,  and  take  also  of  the  tree  of  life,  and  eat,  and 
live  forever :  Therefore  the  Lord  God  sent  him  forth  from 
the  garden  of  Eden,  to  till  the  ground  from  whence  he  was 
taken.  So  he  drove  out  the  man :  and  he  placed  at  the 
east  of  the  garden  of  Eden  cherubim,  and  a  flaming  sword 
which  turned  every  way,  to  keep  the  way  of  the  tree  of 
life."* 

26.  Alma,  the  Nephite  prophet,  comprehended  the  result 
that  would  have  followed  had  Adam  and  his  wife  eaten  of 
the  Tree  of  Life;  he  thus  explained  the  matter: — "Now  we 
see  that  the  man  had  become  as  God,  knowing  good  and 
evil;  and  lest  he  should  put  forth  his  hand,  and  take  also 
of  the  tree  of  life,  and  eat  and  live  forever,  the  Lord  God 
placed  Cherubim  and  the  flaming  sword,  that  he  should  not 
partake  of  the  fruit;  And  thus   we  see,  that  there  was  a 

n  Gen.  iii.  22-24. 


70  THE    ARTICLES    OF    FAITH.  [LECT.   III. 

time  granted  unto  man  to  repent,  yea,  a  probationary  time,  a 
time  to  repent  and  serve  God.  For  behold,  if  Adam  had 
put  forth  his  hand  immediately,  and  partook  of  the  tree  of 
life,  he  would  have  lived  forever,  according  to  the  word  of 
God,  having  no  space  for  repentance;  yea,  and  also  the 
word  of  God  would  have  been  void,  and  the  great  plan  of 
salvation  would  have  been  frustrated."0 

27.  The  Immediate  Result  of  the  Fall  was  the  substitu- 
tion of  mortality,  with  all  its  attendant  frailties,  for  the 
vigor  of  the  primeval  deathless  state.  Adam  felt  directly 
the  effects  of  transgression,  in  finding  a  barren  and  dreary 
earth,  with  a  sterile  soil,  instead  of  the  beauty  and  fruit- 
fulness  of  Eden.  In  place  of  pleasing  and  useful  plants, 
thorns  and  thistles  sprang  up ;  and  he  had  to  labor  arduously 
under  the  conditions  of  physical  fatigue  and  suffering,  to 
cultivate  the  soil  that  he  might  obtain  necessary  food. 
Upon  Eve  fell  the  penalty  of  bodily  infirmity ;  the  pains  and 
sorrows,  which  since  have  been  regarded  as  the  natural  lot  of 
womankind,  came  upon  her,  and  she  was  made  subject  to 
her  husband.  Having  now  lost  their  sense  of  former  inno- 
cence, they  became  ashamed  of  their  nakedness,  and  the 
Lord  made  for  them  garments  of  skins.  And  upon 
both  the  man  and  the  woman  was  visited  the  penalty  of 
spiritual  death;  for  in  that  very  day  they  were  banished 
from  Eden,  and  cast  out  from  the  presence  of  the  Lord. 
The  serpent,  having  served  the  purposes  of  Satan,  was  made 
a  subject  of  Divine  displeasure,  being  doomed  to  crawl  for- 
ever in  the  dust,  and  to  suffer  from  the  enmity  which  it  was 
decreed  should  be  placed  in  the  hearts  of  Eve's  children.^ 

28.  Atonement  was  Provided  for: — God  left  not  His  now 
mortal  children  without  hope.  He  gave  other  command- 
ments to  Adam,  requiring  him  to  offer  sacrifices  in  the  name 


o  Alma  xlii,  3-5. 
p  See  Note  4. 


ART.   2.]  THE    FALL.  71 

of  the  Only  Begotten  Son,  and  promising  redemption  unto 
him  and  all  his  descendants  who  would  comply  with  the  con- 
ditions prescribed.  The  opportunity  of  winning  the  victor's 
reward  by  overcoming  evil  was  explained  to  our  parents,  and 
they  rejoiced.  Adam  said,  "Blessed  be  the  name  of  God, 
for  because  of  my  transgression  my  eyes  are  opened,  and 
in  this  life  I  shall  have  joy,  and  again  in  the  flesh  I  shall  see 
God."  Eve  was  glad,  declaring,  "Were  it  not  for  our  trans- 
gression we  never  should  have  had  seed,  and  never  should 
have  known  good  and  evil,  and  the  joy  of  our  redemption, 
and  the  eternal  life  which  God  giveth  unto  all  the  obedient."8 
29.  The  Fall  came  not  by  Chance: — It  would  be  un- 
reasonable to  suppose  that  the  transgression  of  Eve  and 
Adam  came  as  a  surprise  to  the  Creator.  By  His  infinite 
fore-knowledge,  God  knew  what  would  be  the  result  of 
Satan's  temptation  to  Eve,  and  what  Adam  would  do  under 
the  conditions.  And  further,  it  is  evident  that  the  Fall  was 
fore-ordained,  as  a  means  whereby  man  could  be  brought 
face  to  face  with  both  good  and  evil ;  that  of  his  own  agency 
he  might  elect  the  one  or  the  other,  and  thus  be  prepared 
by  the  experiences  of  a  mortal  probation  for  the  exaltation 
provided  in  the  glorious  plan  of  his  creation: — "For  this  is 
my  work  and  my  glory,  to  bring  to  pass  the  immortality 
and  eternal  life  of  man;"r  thus  spake  the  Lord  unto  Moses. 
It  was  the  purpose  of  God  to  place  within  the  reach  of  the 
spirits  begotten  "by  Him  in  the  heavens,  the  means  of 
individual  effort,  and  the  opportunity  of  winning,  not 
merely  salvation,  or  exemption  from  spiritual  death,  but 
exaltation,  with  the  powers  of  eternal  progression  and  in- 
crease. Hence,  it  was  necessary  that  the  spiritual  offspring 
of  God  should  leave  the  mansions  of  their  primeval  child- 
hood, and  enter  the  school  of  mortal  experience,  meeting, 

q  Pearl  of  Great  Price  p.  19,  (1888  ed.) 
r  Pearl  of  Great  Price,  p.  6,  (1888  ed.) 


72  THE  ARTICLES  OF  FAITH.       [LECT.  III. 

contending  with,  and  overcoming  evil,  according  to  their 
several  degrees  of  faith  and  strength.  Adam  and  Eve 
could  never  have  been  the  parents  of  a  mortal  posterity,  had 
they  not  themselves  become  mortal;  mortality,  as  before 
stated, was  an  essential  element  in  the  Divine  plan  respecting 
the  earth  and  its  appointed  inhabitants ;  and  as  a  means  of 
introducing  mortality,  the  Lord  placed  before  the  progeni- 
tors of  the  race,  a  law,  knowing  full  well  that  transgression 
would  follow. 

30.  Eve  was  fulfilling  the  foreordained  purposes  of  God 
by  the  part  she  took  in  the  great  drama  of  the  Fall ;  yet 
she  did  not  partake  of  the  forbidden  fruit  with  that  object 
in  view,  but  with  the  intent  to  violate  the  Divine  command, 
being  deceived  by  the  sophistries  of  the  serpent-fiend. 
Satan  also,  for  that  matter,  furthered  the  purposes  of  the 
Creator,  in  tempting  Eve ;  yet  his  design  was  to  thwart  the 
Lord's  plan.  We  are  definitely  told  that  "he  knew  not  the 
mind  of  God,  wherefore  he  sought  to  destroy  the  world."8 
Yet,  his  diabolical  effort,  far  from  being-  the  initiatory  step 
toward  destruction,  contributed  to  the  plan  of  man's  eternal 
exaltation.  Adam's  part  in  the  great  event  was  essentially 
different  from  that  of  his  wife ;  he  was  not  deceived ;  on  the 
contrary  he  deliberately  decided  to  do  as  Eve  desired,  that 
he  might  carry  out  the  purposes  of  his  Maker  with  respect 
to  the  race  of  men,  whose  first  patriarch  he  was  ordained  to 
be. 

31.  Even  the  transgressions  of  man  may  be  turned  to 
the  accomplishment  of  high  purposes.  As  will  be  shown, 
the  sacrifice  of  Christ  was  ordained  from  before  the  founda- 
tion of  the  world/  yet  Judas  who  betrayed,  and  the  blood- 
thirsty Jews  who  crucified  the  Son  of  God,  are  none  the 
less  guilty  of  the  awful  crime. 


s  Pearl  of  Great  Price,  p.  14, 
t  See  Lecture  iv. 


ART.   2.]  tfOTES.  73 

32.  It  has  become  a  common  practice  with  mankind,  to 
heap  reproaches  upon  the  progenitors  of  the  family,  and  to 
picture  the  supposedly  blessed  state,  in  which  we  would  be 
living  but  for  the  Fall ;  whereas  our  first  parents  are  entitled 
to  our  deepest  gratitude  for  their  legacy  to  posterity, — the 
means  of  winning  glory,  exaltation,  and  eternal  lives,  on 
the  battlefield  of  mortality.  But  for  the  opportunity  thus 
given,  the  spirits  of  God's  offspring  would  have  remained 
forever  in  a  state  of  innocent  childhood ;  sinless  through  no 
effort  of  their  own;  negatively  saved,  not  from  sin,  but  from 
the  power  of  sinning;  incapable  of  winning  the  honors  of 
victory  because  prevented  from  taking  part  in  the  battle. 
As  it  is,  they  are  heirs  to  the  birthright  of  Adam's  de- 
scendants,— mortality,  with  its  immeasurable  opportunities, 
and  its  God-given  freedom  of  action.  From  Father  Adam 
We  have  inherited  all  the  ills  to  which  flesh  is  heir ;  but  such 
are  necessarily  incident  to  the  knowledge  of  good  and  evil, 
by  the  proper  use  of  which  knowledge  man  may  become 
even  as  the  Gods." 


NOTES. 


1.  Man's  Agency  is  God-given.— The  following  is  an  extract  from  a  dis- 
course delivered  by  President  Brigham  Young  July  5,  1855.  (See  Journal  of  Dis- 
courses of  that  date,  and  Millennial  Star,  vol.  xx,  p.  43).  "What  is  the  founda- 
tion of  the  rights  of  man?  The  Lord  Almighty  has  organized  man  for  the  ex- 
press purpose  of  becoming  an  independent  being  like  unto  Himself,  and  has 
given  him  his  individual  agency.  Man  is  made  in  the  likeness  of  his  Creator, 
the  great  arche-type  of  the  human  species, who  bestowed  upon  him  the  principles 
of  eternity,  planting  immortality  within  him,  and  leaving  him  at  liberty  to  act 
in  the  way  that  seemeth  good  unto  him;— to  choose  or  refuse  for  himself,  to  be  a 
Latter-day  Saint  or  a  Wesleyan  Methodist,  to  belong  to  the  Church  of  England, 
the  oldest  daughter  of  the  Mother  Church,  to  the  old  Mother  herself,  to  her 
sister  the  Greek  Church,  or  to  be  an  infidel  and  belong  to  no  church.  When  the 
kingdom  of  God  is  fully  set  up  and  established  on  the  face  of  the  earth,  and 
takes  the  pre-eminence  over  all  other  nations  and  kingdoms,  it  will  protect  the 
people  in  the  enjoyment  of  all  their  rights,  no  matter  what  they  believe,  what 
they  profess,  or  what  they  worship." 


u  See  note  5. 


74  THE    ARTICLES    OF    FAITH.  [LFX'T.   111. 

2.  The  Nature  of  Sin:— The  English  word  "sin"  represents  a  very 
great  variety  of  terms  occurring  in  the  original  languages,  the  literal  transla- 
tions of  which  bear  to  one  another  a  very  great  similarity.  Thus,  in  the  Old 
Testament,  the  following  terms  among  others  occur:—  setim  (referred  to  in 
Psalms  ci,  3),  signifying  "to  deviate  from  the  way;"  shegagah  (Lev.  iv,  2;  Num. 
xv.  27),  "to  err  in  the  way;"  avon,  "the  crooked,  or  perverted;"  avel,  "to  turn 
aside."  In  the  New  Testament  we  find,  hemartia,  "the  missing  of  a  mark;" 
parabasis,  "the  transgressing  of  a  line:"  parakoe,  "disobedience  to  a  voice;" 
paraptoma,  "falling  from  uprightness;"  agnoema,  "unjustifiable  ignorance;" 
hettema,  "giving  only  partial  measure;"  anomia,  "non-observance  of  law;" 
plemmeleia;  "a  discord."  The  above  illustrations  are  taken  mainly  from  Muller 
and  French.  In  all  these  expressions,  the  predominant  idea  is  that  of  departure 
from  the  way  of  God,  of  separation  from  His  companionship  by  opposition  to  the 
Divine  requirements.  Sin  was  introduced  into  the  world  from  without;  it  was 
not  a  natural  product  of  earth.  The  seed  of  disobedience  was  planted  in  the 
•mind  of  Eve  by  the  arch-fiend:  that  seed  took  root;  and  much  fruit,  of  the  nature 
that  we,  with  unguarded  words,  call  calamity, 'is  the  result.  From  these  thorns 
and  thistles  of  mortality,  a  Savior  has  been  prepared  to  deliver  us. 

3.  Eden :— In  the  Hebrew  tongue,  from  which  our  word  "Eden"  is  taken,  this 
term  signifies  something  particularly  delightful,— a  place  of  pleasantness;  the 
place  is  also  called  "the  garden  of  the  Lord."  One  particular  spot  in  the  land  of 
Eden  was  prepared  by  the  Lord  as  a  garden ;  this  was  situated  eastward  in 
Eden.  From  the  garden,  the  parents  of  the  race  were  expelled  after  the  Fall, 
though  it  is  reasonable  to  suppose  that  they  still  dwelt  in  the  land  or  region  of 
Eden.  We  read  that  at  a  later  date,  Cain,  the  first  murderer,  "went  out  from 
the  presence  of  the  Lord,  and  dwelt  in  the  land  of  Nod.  on  the  east  of  Eden" 
(Gen.  iv,  16).  Though  there  is  no  uniform  belief  among  Christian  scholars  as  to 
the  geographical  location  of  Eden,  the  majority  claim  that  it  was  in  Persia: 
however,  the  most  radical  among  the  advocates  of  this  view  fail  to  prove  any 
marked  resemblance  between  the  region  at  present,  and  the  place  described  in 
the  Bible.  The  Latter-day  Saints  have  more  exact  knowledge  on  the  matter,  a 
revelation  having  been  given  through  Joseph  Smith,  at  Spring  Hill,  Mo.,  May  19, 
1838,  in  which  that  place  is  named  by  the  Lord  "Adam-ondi-Ahman,  because, 
said  he,  it  is  the  place  where  Adam  shall  come  to  visit  his  people,  or  the  Ancient 
of  Days  shall  sit,  as  spoken  of  by  Daniel  the  prophet"  (Doc.  andCoV.  cxvi).  From 
another  revelation  we  learn  (Doc.  and  Cov.  cvii,  52-53)  that  three  years  before  his 
death,  Adam  called  together  in  the  valley  of  Adam-ondi-Ahman  those  of  his 
sons  who  had  been  made  High  Priests,  together  with  the  rest  of  his  righteous 
posterity,  and  there  bestowed  upon  them  his  patriarchal  blessings, the  event  being 
marked  by  special  manifestations  from  the  Lord  (See  also  Doc.  and  Cov.  cxvii, 
8).  The  Lord  has  pointed  out  in  this  day  the  exact  location  of  the  altar  upon 
which  Adam  offered  sacrifices  after  his  expulsion  from  the  Garden ;  (See  Contribu- 
tor, Vol.  vii,  page  314).  There  is^no  authentic  record  of  the  human  race  having 
inhabited  the  Eastern  Hemisphere  until  after  the  flood.  The  Western  Continent 
called  now  the  New  World,  comprises  indeed  the  oldest  inhabited  regions  of 
earth.    The  west,  not  the  east,  is  the  "cradle  of  nations." 

4.  The  Serpent,  as  stated,  having  aided  the  purposes  of  Satan,  received 
from  the  Lord  a  special  curse  (See  Genesis  iii,  13,  15,  and  the  Pearl  of  Great 
Price,  p.  16).  The  creature  was  doomed  to  a  life  of  degradation.  Even  from  the 
standpoint  of  anatomy,  the  serpent  is  a  degraded  type.    Though  a  vertebrate,— a 


ART.   2.]  NOTES.  75 

member  of  the  highest  sub-kingdom  of  animals,  it  is  devoid  even  of  external 
limbs,  and  its  means  of  locomotion  are  of  no  higher  order  than  are  those  of  the 
worm  and  the  caterpillar.  In  the  scriptures,  the  serpent  is  made  the  symbol  of 
craft,  subtlety,  cunning,  and  danger. 

5.  The  Fall  Essential :— President  John  Taylor,  after  discussing  the  suc- 
cession of  events  leading  up  to  the  Fall,  says:— "Thus  it  would  appear  that  if  any 
of  the  links  of  this  great  chain  had  been  broken,  it  would  have  interfered  with 
the  comprehensive  plan  of  the  Almighty  pertaining  to  the  salvation  and  eternal 
exaltation  of  those  spirits  who  were  His  sons,  and  for  whom  principally  the 
world  was  made;  that  they,  through  submission  to  the  requirements  of  the 
eternal  principle  and  law  governing  those  matters,  might  possess  bodies,  and 
those  bodies  united  with  the  spirits  might  become  living  souls,  and  being  the 
sons  of  God,  and  made  in  the  image  of  God,  they,  through  the  atonement  might  be 
exalted,  by  obedience  to  the  law  of  the  Gospel,  to  the  Godhead."— Mediation  and 
Atonement,  p.  135. 


76  THE    ARTICLES    OF    FAITH.  [LECT.   IT. 


LECTURE  IV. 

THE  ATONEMENT,  AND  SALVATION. 

Article  3:— We  believe  that  through  the  atonement  of  Christ,  all  mankind 
may  he  saved,  by  obedience  to  the  laws  and  ordinances  of  the  gospel. 

THE   ATONEMENT. 

1.  The  Atonement  of  Christ  is  taught  as  a  leading  doc- 
trine by  all  sects  professing  Christianity.  The  expression 
is  so  common  a  one,  and  the  essential  point  of  its  signification 
is  so  generally  admitted,  that  definitions  may  appear  to  be 
superfluous;  nevertheless,  there  is  a  peculiar  importance  at- 
tached to  the  use  of  the  word,  atonement,  in  a  theological 
sense.  The  doctrine  of  the  atonement  comprises  proof  of 
the  divinity  of  Christ's  earthly  ministry;  and  the  vicarious 
nature  of  His  death,  as  a  fore-ordained  and  voluntary  sacri- 
fice, intended  for  and  efficacious  as  a  propitiation  for  the 
sins  of  mankind,  thus  becoming  the  means  whereby  salva- 
tion may  be  obtained. 

2.  The  New  Testament,  which  is  properly  regarded  as 
the  scripture  of  Christ's  mission  among  men,  is  imbued 
throughout  with  the  doctrine  of  salvation  through  the  work 
of  atonement  wrought  by  the  Savior;  and  yet  the  word, 
atonement,  occurs  but  once  in  the  whole  record ;  and  in  that 
single  instance,  according  to  the  opinion  of  most  biblical 
authorities,  it  is  confessedly  misused.  The  instance  referred 
to  is  found  in  the  words  of  Paul  addressed  to  the  saints  at 
Eome: — "But  we  also  joy  in  God  through  our  Lord  Jesus 
(Jhrist,  by  whom  we  have  now  received  the  atonement.'"1 
The  marginal  rendering  gives,  instead'  of  atonement,  re- 
conciliation, and  of  this  word  a  related  form  is  used  in  the 

a  Romans  v,  11. 


ART.   3.]  THE    ATONEMENT.  ,77 

preceding  verse.  A  consistent  translation,  giving  a  full 
agreement  between  the  English  and  the  Greek,  would  make 
the  verse  quoted,  and  that  immediately  preceding  it,  read 
in  this  way: — "For  if,  when  we  were  enemies,  we  were  re- 
conciled to  God  by  the  death  of  his  Son ;  much  more,  being 
reconciled,  we  shall  be  saved  by  his  life.  And  not  only  so, 
but  we  also  joy  in  God  through  our  Lord  Jesus  Christ,  by 
whom  we  have  now  received  the  reconciliation."6  The  term, 
atonement,  occurs  repeatedly  in  the  Old  Testament,  and 
with  marked  frequency  in  three  of  the  books  of  the  Penta- 
teuch, viz. :  Exodus,  Leviticus,  and  Numbers;  and  the  sense 
in  which  it  is  employed  is  invariably  that  of  a  sacrifice  of 
propitiation,  usually  associated  with  the  death  of  an  accept- 
able victim,  whereby  reconciliation  was  to  be  effected  be- 
tween God  and  His  creatures. 

3.  The  structure  of  the  word  in  its  present  form  is  sug- 
gestive of  this,  the  true  meaning;  it  is  literally  at-one-ment, 
"denoting  reconciliation,  or  the  bringing  into  agreement  of 
those  who  have  been  estranged."0  And  such  is  the  signifi- 
cance of  the  saving  sacrifice  of  the  Redeemer,  whereby  He 
expiated  the  transgression  of  the  Fall,  through  which  came 
death  into  the  world,  and  provided  ready  and  efficient  means 
for  man's  return  to  a  state  of  immortality  through  reconcili- 
ation with  God. 

4.  Nature  of  the  Atonement: — The  atonement  wrought 
by  Jesus  Christ  is  a  necessary  sequence  of  the  transgression 
of  Adam;  and,  as  the  infinite  foreknowledge  of  God  made 
clear  to  Him  the  one  even  before  Adam  was  placed  on  earth, 
so  the  Father's  boundless  mercy  prepared  a  Savior  for  man- 
kind before  the  world  was  framed.  Through  the  Fall, 
Adam  and  Eve  have  entailed  the  conditions  of  mortality 
upon  their  descendants ;  therefore  all  beings  born  of  earthly 

b  Romans  v,  10-11. 

c  Standard  Dictionary,  under  "propitiation." 


78  ,  THE  ARTICLES  OF  FAITH.       [LECT.  IV. 

parents  are  subject  to  bodily  death.  The  sentence  of  ban- 
ishment from  the  presence  of  God  was  in  the  nature  of  a 
spiritual  death;  and  that  penalty,  which  was  visited  upon 
our  first  parents  in  the  day  of  their  transgression,  has  like- 
wise followed  as  the  common  heritage  of  humanity.  As 
this  penalty  came  into  the  world  through  an  individual  act, 
it  would  be  manifestly  unjust  to  cause  all  to  eternally  suffer 
therefrom,  without  a  chance  of  deliverance.  Therefore  was 
the  promised  sacrifice  of  Jesus  Christ  ordained  as  a  propitia- 
tion for  broken  law,  whereby  Justice  could  be  fully  satisfied, 
and  Mercy  be  left  free  to  exercise  her  beneficent  influence 
over  the  souls  of  mankind/  All  the  details  of  the  glorious 
plan,  by  which  the  salvation  of  the  human  family  is  assured, 
may  not  lie  within  the  understanding  of  man;  but  surely, 
man  has  learned  from  his  futile  attempts  to  fathom  the 
primary  cause  of  the  phenomena  of  nature,  that  his  powers 
of  comprehension  are  limited ;  and  he  will  admit,  that  to 
deny  the  effect  because  of  his  inability  to  elucidate  the 
cause,  would  be  to  forfeit  his  claims  as  an  observing  and 
reasoning  being. 

5.  Simple  as  is  the  plan  of  redemption  in  its  general  fea- 
tures, it  is  confessedly  a  mystery  to  the  finite  mind  in  detail. 
President  John  Taylor  has  written  in  this  wise: — "In  some 
mysterious,  incomprehensible  way,  Jesus  assumed  the  re- 
sponsibility which  naturally  would  have  devolved  upon 
Adam ;  but  which  could  only  be  accomplished  through  the 
mediation  of  Himself ;  and  by  taking,  upon  Himself  their 
sorrows,  assuming  their  responsibilities,  and  bearing  their 
transgressions  or  sins.  In  a  manner  to  us  incomprehensible 
and  inexplicable,  He  bore  the  weight  of  the  sins  of  the 
whole  world,  not  only  of  Adam,  but  of  his  posterity;  and 
in  doing  that,  opened  the  kingdom  of  heaven,  not  only  to  all 
believers  and  all  who  obeyed  the  law  of  God,  but  to  more 

d  See  Note  1. 


AKT.   3.]  THE    ATONEMENT.  79 

than  one  half  of  the  human  family  who  die  before  they 
come  to  years  of  maturity,  as  well  as  to  the  heathen,  who, 
having  died  without  law,  will  through  His  mediation  be  res- 
urrected without  law,  and  be  judged  without  law,  and  thus 
participate,  according  to  their  capacity,  works,  and  worth, 
in  the  blessings  of  His  atonement.  "e 

6.  But,  however  incomplete  maybe  our  comprehension  of 
the  scheme  of  redemption  through  Christ's  vicarious  sacri- 
fice in  all  its  parts,  we  cannot  reject  it  without  becoming 
infidel;  for  it  stands  as  the  fundamental  doctrine  of  all 
scripture,  the  very  essence  of  the  spirit  of  prophecy  and 
revelation,  the  most  prominent  of  all  the  declarations  of 
God  unto  man. 

7.  The  Atonement  a  Vicarious  Sacrifice: — It  is  to  many  a 
matter  of  surpassing  wonder,  that  the  voluntary  sacrifice  of 
a  single  being  could  be  made  to  operate  as  a  means  of 
ransom  for  the  rest  of  mankind.  In  this,  as  in  other  things, 
the  scriptures  are  explicable  only  by  the  spirit  of  scriptural 
interpretation.  The  sacred  writings  of  ancient  times,  the 
words  of  modern  prophets,  the  traditions  of  mankind,  the 
rites  of  sacrifice,  and  even  the  sacrileges  of  heathen  idola- 
tries, involve  the  idea  of  vicarious  atonement.  God  has 
never  refused  to  accept  an  offering  macle  by  one  who  is 
authorized  on  behalf  of  those  who  are  in  any  way  in- 
capable of  doing  the  required  service  themselves.  The 
scape-goat/  and  the  altar  victim6'  of  ancient  Israel,  if 
offered  with  repentance  and  contrition,  were  accepted  by  the 
Lord  in  mitigation  of  the  sins  of  the  people.  It  is  interest- 
ing to  note,  that  while  the  ceremonies  of  sacrifice  formed  so 
large  and  so  essential  a  part  of  the  Mosaic  requirements, 
these  rites  long  ante-dated  the  establishment  of  Israel  as  a 


<?  Pres.  John  Taylor,  Mediation  and  Atonement,  p.  148- 
/  Lev.  xvi,  20-22. 
g  Lev.  iv. 


80  THE    ARTICLES    OF    FAITH.  [LECT.   IV. 

distinct  people;  for,  as  already  shown,  altar  sacrifice  was 
rendered  by  Adam.'1  The  symbolism  of  the  sacrificing  of 
animals  as  a  prototype  of  the  great  sacrifice  to  follow  on 
Calvary,  was  thus  instituted  with  the  beginning  of  human 
history. 

8.  The  many  kinds  of  sacrifice  prescribed  by  the  Mosaic 
law  are  clearly  classified  under  the  headings,  bloody,  and 
bloodless.  Offerings  of  the  first  order  only,  involving  the 
infliction  of  death,  were  acceptable  in  propitiation  or  atone- 
ment for  sin,  and  the  victim  had  to  be  clean,  healthy,  and 
without  spot  or  blemish.  And  so  for  the  great  sacrifice,  the 
effects  of  which  were  to  be  infinite,  only  an  innocent  sub- 
ject could  be  accepted.  It  was  Christ's  right,  as  the  only 
sinless  Being  on  earth,  and  as  the  Only  Begotten  of  the 
Father,  and  above  all  as  the  One  ordained  to  this  mission  in 
the  heavens,  to  be  the  Kedeemer  of  mankind;  and  though 
the  exercise  of  this  right  involved  a  sacrifice,  the  extent  of 
which  man  cannot  comprehend,  yet  Christ  made  that 
sacrifice  willingly  and  voluntarily.  To  the  last  He  had  the 
means  of  terminating  the  tortures  of  His  persecutors,  by  a 
simple  exercise  of  His  powers  as  one  of  the  Godhead.'"  In 
some  way,  though  that  way  may  be  inexplicable  to  us, 
Christ  took  upon  Himself  the  sins  of  mankind.  The  means 
may  be  to  our  finite  minds  a  mystery,  yet  the  results  are  our 
salvation. 

9.  Something  of  the  Savior's  agony  as  He  groaned  under 
this  load  of  guilt,  which  to  Him,  as  a  type  of  purity,  must 
have  been  in  itself  repulsive,  He  has  told  us  through  the 
prophet's  words  in  this  day:  "For  behold,  I,  God,  have 
suffered  these  things  for  all,  that  they  might  not  suffer  if 
they  would  repent;  but  if  they  would  not  repent  they 
must   suffer    even   as   I,    which    suffering   caused   myself, 

h  See  page  70. 

i  Matt,  xxvi,  53-54;  John  x,  17,  18. 


AET.   3.]  THE    ATONEMENT.  81 

even  God,  the  greatest  of  all,  to  tremble  because  of  pain, 
and  to  bleed  at  every  pore,  and  to  suffer  both  body  and 
spirit;  and  would  that  I  might  not  drink  the  bitter 
cup,  and  shrink: — Nevertheless,  glory  be  to  the  Father, 
and  I  partook  and  finished  my  preparations  unto  the  child- 
ren of  men.  "J  Further  instances  of  the  validity  of  vicarious 
service  are  found  in  the  ordinances  of  baptism  for  the  deadfc 
as  taught  in  apostolic  and  modern  times,  and  in  the  institu- 
tion of  other  temple  ceremonies'  in  the  present  dispensation. 
10.  Christ's  Sacrifice  was  Voluntary  and  Love-inspired: — 
We  have  noted  in  passing  that  Christ  gave  His  life  willingly 
and  voluntarily  for  the  redemption  of  mankind.  He  offered 
Himself,  in  the  great  Council  of  the  Gods,  as  the  subject  of 
the  atoning  sacrifice  made  necessary  by  the  fore-seen  trans- 
gression of  the  first  man;  and  the  free  agency  shown  and 
exercised  in  this,  the  early  stage  of  His  saving  mission,  was 
retained  to  the  very  last  of  the  agonizing  fulfilment  of  the 
accepted  plan.  Though  He  lived  on  earth  a  man  in  every 
particular  that  concerns  us  in  our  regard  for  Him  as  an  ex- 
ample of  Godliness  in  humanity,  yet  it  is  to  be  remembered, 
that  though  born  of  a  mortal  mother,  he  was  begotten  by 
an  immortal  Sire ;  and  so  had  combined  within  His  being  the 
capacity  to  die,  and  the  power  to  set  death  at  defiance.  He 
gave  His  life;  it  was  not  taken  from  him.  Note  the  sig- 
nificance of  His  own  declaration: — "Therefore  doth  my 
Father  love  me,  because  I  lay  down  my  life  that  I  may  take 
it  up  again.  No  man  taketh  it  from  me,  but  I  lay  it  down 
of  myself.  I  have  power  to  lay  it  down,  and  I  have  power 
to  take  it  again.  "w  On  another  occasion  Jesus  testified  of 
Himself  in  this  way: — "For  as  the  Father  hath  life  in  him- 
self, so  hath  he  given  to  the  Son  to  have  life  in  himself ;  and 

j  Doc.  and  Cov.  xix,  16-19. 
k  I  Cor.  xv,  29.    See  Lectures  vi  and  vii. 
I  Doc.  and  Cov.  cxxvii,  4-9;  cxxviii. 
m  John  x,  17-18. 

7 


82  THE    ARTICLES    OF    FAITH.  [LECT.   IV. 

hath  given  Him  authority  to  execute  judgment  also,  because 
he  is  the  Son  of  man.'"1  And  then  amid  the  tragic  scenes 
of  the  betrayal^  when  one  who  had  been  a  professed  follower 
and  friend  gave  Him  with  a  traitorous  kiss  to  His  perse- 
cutors ;  when  Peter,  with  a  rashness  prompted  by  righteous 
zeal,  drew  and  used  the  sword  in  His  defence,  the  Master 
said : — "Thinkest  thou  that  I  cannot  now  pray  to  my  Father, 
and  he  shall  presently  give  me  more  than  twelve  legions  of 
angels?  But  how  then  shall  the  scriptures  be  fulfilled,  that 
thus  it  must  be?"°  And  on  to  the  bitter  end,  marked  by  the 
expiring  though  triumphant  cry  "It  is  finished,"  the  incar- 
nated God  held  in  subjection  within  Himself  the  power  to 
thwart  His  murderers,  had  He  so  willed. 

11.  The  motive  inspiring  and  sustaining  Him  through 
all  the  scenes  of  His  mission,  from  the  time  of  His  primeval 
ordination,  to  the  moment  of  victorious  consummation  on 
the  cross,  was  two-fold ;  first,  the  desire  to  do  His  Father's 
will,  in  accomplishing  the  salvation  of  man;  second,  His 
love  for  humanity,  of  whose  welfare  and  destiny  He  had 
assumed  charge.  Far  from  cherishing  the  least  feeling  of 
vindictiveness  against  those,  who,  in  defiance  of  the  laws  of 
God  and  man,  put  Him  to  ignominious  death,  He  enter- 
tained for  them  compassion  to  the  last.  Hear  Him  in  the 
hour  of  supreme  agony,  praying  aloud,  "Father,  forgive 
them,  for  they  know  not  what  they  do."*  Not  less  is  the 
Father's  love,  as  shown  by  His  accepting  the  Son's  offer, 
and  permitting  Him  whom  He  delighted  to  call  His  Beloved, 
to  suffer  as  only  a  God  could  suffer: — "For  God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish,  but  have  everlast- 
ing life.     For  God  sent  not  his  Son  into  the  world  to  con- 


n  John  v.  26-27. 
o  Matt,  xxvi  53-54. 
p  Luke  xxiii  34. 


ART.   3.]  THE    ATONEMENT.  83 

demn  the  world,  but  that  the  world  through  him  might  be 
saved."9  And  further,  we  hear  the  teaching  of  the  apostle, 
whom  the  Savior  loved  so  well,  "In  this  was  manifested  the 
love  of  God  toward  us,  because  that  God  sent  his  only 
begotten  Son  into  the  world  that  we  might  live  through 
him."r 

12.  The  Atonement  Fore-ordained  and  Fore-told: — As  al- 
ready shown,  the  plan  of  the  Father  to  open  a  way  for  the  re- 
demption of  mankind,  then  to  leave  all  men  free  to  exercise 
their  own  agency,  was  adopted  by  the  Council  in  heaven  to  the 
rejection  of  Lucifer's  plan  of  compulsion.  Even  at  that 
remote  period,  Christ  was  thus  ordained  as  a  Mediator  for 
all  mankind;  in  fact,  "a  covenant  was  entered  into  between 
Him  and  His  Father,  in  which  He  agreed  to  atone  for  the 
sins  of  the  world,  and  He  thus,  as  stated,  became  a  'Lamb 
slain  from  before  the  foundation  of  the  world.'  "s  The 
prophets  of  old,  many  of  whom  lived  centuries  before  the 
time  of  Christ's  coming  in  the  flesh,  testified  of  Him  and 
of  the  great  work  He  had  been  ordained  to  perform.  These 
men  of  God  had  been  permitted  to  behold  in  prophetic 
vision  many  of  the  scenes  incident  to  the  Savior's  earthly 
mission;  and  they  solemnly  bore  record  of  the  manifesta- 
tions. Indeed,  the  testimony  of  Christ  is  the  spirit  of 
prophecy,  and  without  it  no  person  can  rightly  claim  the 
distinction  of  being  a  prophet  of  God.  Adam's  despair,  on 
being  driven  from  Eden,  was  changed  to  joy,  when,  through 
revelation,  he  learned  of  the  plan  of  redemption  to  be 
wrought  by  the  Son  of  God  in  the  flesh/  Righteous  Enoch 
taught  the  same  truths,  which  had  been  declared  to  him 


q  John  iii,  16-17. 

r  I  Joan  iv,  9. 

8  Pres.  John  Taylor,  in  Mediation  and  Atonement,  p.  97. 

t  See  page  71.    Pearl  of  Great  Price,  p.  19,  (1888  ed.) 


84  THE    ARTICLES    OF   FAITH.  [LECT.   IV. 

from  the  heavens."  This  testimony  was  borne  by  Moses,1' 
Job,1"  David,35  .Zechariah/  Isaiah,2  and  Micah.a  The  same 
declaration  was  made  by  John  the  Baptist,5  the  prophet  of 
the  Highest,  designated  by  the  Savior  as  more  than  a 
prophet ;  he  it  was  who  baptized  the  Christ,  and  who  wit- 
nessed the  Father's  words  associated  with  the  visible  sign  of 
the  Holy  Ghost,  concerning  the  mission  of  the  Son. 

13.  Should  there  be  any  doubt  as  to  the  application  of  such 
prophecies,  we  have  the  conclusive  testimony  of  Christ  that 
they  refer  to  Himself.  On  that  memorable  day,  immedi- 
ately following  His  resurrection,  while  walking  incognito 
with  two  of  His  disciples  on  the  road  to  Emmaus,  He  taught 
them  the  scriptures  that  had  been  written  concerning  the 
Son  of  God;  "Beginning  at  Moses,  and  all  the  prophets,  he 
expounded  unto  them  in  all  the  scriptures  the  things  con- 
cerning himself."6'  A  few  hours  after  this  event,  the  Lord 
appeared  to  the  Eleven  at  Jerusalem.  He  operated  upon 
their  minds  ''that  they  might  understand  the  scriptures;  and 
said  unto  them,  'Thus  it  is  written,  and  thus  it  behoved 
Christ  to  suffer,  "d  in  this  way  testifying  that  He  was  fulfill- 
ing a  previously  ordained  plan.  Peter,  one  of  the  Savior's 
most  intimate  earthly  associates,  refers  to  Him  as  "a  Lamb 
without  blemish  and  without  spot,  who  verily  was  fore- 
ordained before  the  foundation  of  the  world."6  In  his  epistle 
to  the  Romans,  Paul  characterizes  Christ  as  the  one  "Whom 


u  Pearl  of  Great  Price,  32-35. 

v  Deut.  xviii,  15,  17-19. 

w  Job  xix,  25-27. 

x  Psalms  ii,  1-12. 

y  Zech.  ix,  9;  xii,  10;  xiii,  6. 

z  Isaiah  vii,  14;  ix,  6-7. 

a  Micah  v,  2. 

b  Matt.  iii.  11. 

c  Luke  xxiv,  27. 

d  Luke  xxiv,  45-46. 

e  I  Peter  i,  19-20. 


ART.   3.]  THE    ATONEMENT.  85 

God  hath  set  forth  to  be  a  propitiation  through  faitli  in  his 
blood,  to  declare  his  righteousness  for  the  remission  of  sins 
that  are  past.  "/  These  are  but  a  few  of  the  biblical  evidences 
of  Christ's  appointment  and  fore-ordination ;  both  Old  and 
New  Testament9'  writings  abound  in  proofs  of  the  Messiah's 
great  work. 

14.  Book  of  Mormon  prophets  are  characterized  by  their 
full  testimonies  concerning  the  Messiah.  Because  of  his 
purity  of  faith,  the  brother  of  Jared  was  permitted  to  be- 
hold the  Savior  of  mankind,  twenty-two  centuries  prior  to 
the  meridian  of  time,  and  to  be  shown  that  man  was  created 
after  the  image  of  the  Lord,  at  the  same  time  being  taught 
of  the  Father's  purpose  that  the  Son'  take  upon  Himself 
flesh  and  dwell  on  earth.71  Note  the  personal  declaration  of 
the  fore-ordained  Eedeemer  to  this  prophet : — "Behold,  I  am 
he  who  was  prepared  from  the  foundation  of  the  world  to 
redeem  my  people.  Behold,  I  am  Jesus  Christ.  I  am  the 
Father  and  the  Son.  In  me  shall  all  mankind  have  light, 
and  that  eternally,  even  they  who  shall  believe  on  my  name ; 
and  they  shall  become  my  sons  and  my  daughters.'"' 

15.  Nephi  records  the  prophecy  of  his  father  Lehi  concern- 
ing the  future  appearing  of  the  Son  in  the  flesh,  His  baptism, 
death  and  resurrection ;  this  prophetic  utterance  specifies  the 
exact  date  of  the  Savior's  birth,  viz.,  six  hundred  years  after 
the  time  of  Lehi's  exodus  from  Jerusalem.  The  mission  of 
John  the  Baptist  is  described,  and  even  the  place  of  bap- 
tism is  designated.-7'  Shortly  after  the  time  of  Lehi's  vision, 
Nephi  was  shown  by  the  Spirit  the  same  things,  as  also  many 
others,  some  of  which  he  has  written,  but  the  greater  part 

/  Romans  iii,  25. 

g  See  Rom.  xvi,  25-26;  Eph.  iii,  9-11;  Col.  i,  24-26;  II  Tim.  i,  8-10;  Titus  i,  2-3; 
Rev.  xiii,  8. 

h  Ether  iii,  13-14;  see  also  xiii,  10-11. 
i  Ether  iii,  14:  read  also  8-16. 
j  I  Nephi  x,  3-11. 


8(3  THE    ARTICLES    OF    FAITH.   *  [LECT.   IV. 

of  which  he  was  forbidden  to  write,  as  another,  the  Apostle 
John,  had  been  ordained  to  set  them  forth  in  a  book  which 
should  form  part  of  the  Bible.  But,  from  his  partial  account 
of  his  vision,  we  learn  that  he  saw  in  Nazareth,  Mary  the 
Virgin,  first  alone,  and  shortly  afterward  with  a  child  in  her 
arms ;  the  demonstrator  of  the  vision  informed  him  that  the 
infant  was  the  Lamb  of  God,  the  Son  of  the  Eternal  Father. 
Then  Xephi  beheld  the  Son  ministering  among  the  children 
of  men,  proclaiming  the  word,  healing  the  sick,  and  work- 
ing many  other  wondrous  miracles;  he  saw  John,  the 
prophet  of  the  wilderness,  going  before  Him ;  he  beheld  the 
Savior  baptized  of  John,  and  the  Holy  Ghost  descending 
upon  him  with  the  visible  sign  of  the  dove.  Then  he  saw 
and  prophesied  that  twelve  chosen  apostles  would  follow  the 
Savior  in  His  ministry ;  that  the  Son  would  be  taken  and 
judged  of  men,  and  finally  be  slain.  Piercing  the  future, 
even  beyond  the  time  of  the  crucifixion,  Xephi  beheld  the 
strife  of  the  world  against  the  apostles  of  the  Lamb,  and 
the  final  triumph  of  God's  cause/* 

16.  Jacob,  the  brother  of  Nephi,  prophesied  to  his  brethren 
that  Christ  would  appear  in  the  flesh  among  the  Jews,  and 
that  He  would  be  scourged  and  crucified  of  them.*  King 
Benjamin  lifted  his  voice  in  support  of  the  same  testimony, 
and  preached  unto  his  people  the  righteous  condescension  of 
God-.w  So  also  declared  Abinadi,"  Alma,°  Amulek,p  and 
Samuel  the  Lamanite  prophet.9  The  literal  fulfilment  of 
these  prophecies  furnishes  unquestionable  proof  of  their 
truth.     The  wondrous  signs  indicative  of  Christ's  birthr  and 


A-  I  Nephi  xi,  14-35:  see  also  II  Nephi  ii,  3-21;  xxv,  20-27:  xxvi,  24. 

I    II  Nephi  vi,  8-10;  ix,  5-6. 

m  Mosiah  iii,  5-27;  iv,  1-8. 

n  Mosiah  xv,  6-9;  xvi. 

o  Alma  vii,  9-14. 

p  Alma  xi,  35-44. 

q  Hela.  xiv,  2-8. 

r  Hela.  xiv,  2-5;  21-27. 


ART.   3.]  THE    ATONEMENT.  8? 

death  were  all  realized,8  and  after  His  death  and  ascension, 
the  Savior  manifested  Himself  among  the  Xephites,  as  the 
Father  announced  Him  to  the  multitude/ 

17.  The  ancient  scriptures,  then,  are  plain  in  declaring 
that  Christ  came  upon  the  earth  to  do  a  work  previously 
allotted.  He  lived,  suffered  and  died,  in  accordance  with  a 
plan  which  was  framed  in  righteousness  for  the  redemption 
of  the  children  of  Adam,  even  before  the  world  was.  Equally 
important  and  explicit  is  the  word  of  modern  revelation, 
through  which  the  Son  has  declared  Himself  as  Alpha  and 
Omega,  the  beginning  and  the  end,  man's  Advocate  with 
the  Father,  the  universal  Redeemer."  Let  us  consider  a 
single  citation  from  the  many  revelations  concerning  Christ 
given  in  the  present  dispensation: — "Listen  to  the  voice  of 
the  Lord  your  God,  even  Alpha  and  Omega,  the  beginning 
and  the  end,  whose  course  is  one  eternal  round,  the  same 
today  as  yesterday  and  forever.  I  am  Jesus  Christ,  the  Son 
of  God,  who  was  crucified  for  the  sins  of  the  world,  even  as 
many  as  will  believe  on  my  name,  that  they  may  become  the 
sons  of  God,  even  one  in  me  as  I  am  in  the  Father,  as  the 
Father  is  one  in  me,  that  we  may  be  one."r 

48.  The  Extent  of  the  Atonement  is  infinite,  applying 
alike  to  all  descendants  of  Adam.  Even  the  unbeliever*, 
and  the  heathen,  and  the  child  who  dies  before  reaching  the 
years  of  discretion,  are  redeemed  by  the  Savior's  self- 
sacrifice  from  all  the  consequences  of  the  Fall."'  It  is 
conclusively  proved  by  the  scripture  that  the  resurrection 
of    the   body   is   one   of    the   victories   achieved  by  Christ 


*  III  Nephi  i,  5-21;  viii,  3-25. 

t  III  Nephi  xi,  1-17. 

u  See  Doc.  and  Cov.,  vi,  21;  xiv,  9;  xviii,10-12;  xix,  1-2,  24;  xxi,  9;  xxix.  1; 
xxxiii;  xxxiv,  1-3;  xxxv,  1-2;  xxxviii,  1-5;  xxxix,  1-3;  xlv,  3-5;  xlvi.  13-14; 
lxxvi,  1-4,  12-14,  19-24,  68;  xciii,  1-6,  12-17,  38. 

v  Doc.  and  Cov.  xxxv,  1-2. 

w  See  note  2. 


88  THE  ARTICLES  OF  FAITH.        [lEOT.  IV. 

through  His  atoning  sacrifice.  He  Himself  proclaimed  the 
eternal  truth,  "I  am  the  resurrection  and  the  life;"*  and 
He  among  men  came  first  forth  from  the  grave, — "the  first 
fruits  of  them  that  slept."1'  Now,  the  scriptures  leave  no 
room  for  doubt  concerning  the  fact  that  the  resurrection 
will  be  universal.  The  Savior  announced  to  his  apostles 
the  beginning  of  this  work  of  deliverance  from  the  tomb ; 
hear  His  words,  "Marvel  not  at  this;  for  the  hour  is  coming, 
in  the  which  all  that  are  in  their  graves  shall  hear  his  voice, 
and  shall  come  forth ;  they  that  have  done  good  unto  the 
resurrection  of  life,  and  they  that  done  evil  unto  the 
resurrection  of  damnation;"*  or,  as  the  latter  part  of  the 
declaration  has  been  rendered  through  inspiration  in  the 
present  day,  "They  who  have  done  good,  in  the  resurrection 
of  the  just :  and  they  who  have  done  evil  in  the  resurrec- 
tion of  the  unjust."" 

19.  Paul  refers  to  the  doctrine  of  a  universal  resurrection 
as  being  so  well  proved  that  even  his  accusers  had  to  admit 
the  truth,  "that  there  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust."6  On  another  occasion  he  said 
"For  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive.  "c  Furthermore,  John  the  Revelator  testifies  of  kis 
vision  concerning  futurity,  "And  I  saw  the  dead,  small  and 
great  stand  before  God.  *  *  *  And  the  sea  gave  up  the 
dead  which  were  in  it,  and  death  and  hell  delivered  up  the 
dead  which  were  in  them."d  Thus  it  is  plain  that  the  effect 
of  the  atonement  as  far  as  it  applies  to  the  victory  over 
temporal  or  bodily  death,  involves  the  entire  race.     It  is 


x  John  xi,  25. 

y  I  Cor.  xv,  20;  see  Acts  xxvi,  23. 

2  John  v,  28-29. 

a  Doc.  and  Cov.  lxxvi.  17. 

b  Acts  xxiv,  15. 

e  I  Cor.  xv,  22. 

d  Rev.  xx,  12-13/ 


ART.   3.]  THE    ATONEMENT.  89 

equally  clear  that  the  release  from  Adam's  legacy  of  spiritual 
death,  or  banishment  from  the  presence  of  God,  will  be 
similarily  universal;  so  that  if  any  man  lose  salvation,  such 
loss  will  be  due  to  himself,  and  in  no  way  dependent  upon 
the  Fall.  The  doctrine  that  the  gift  of  redemption  through 
Christ  is  free  to  all  men,  was  specifically  taught  by  the 
apostles  of  old.  Thus  Paul  says: — "Therefore,  as  by  the 
offence  of  one,  judgment  came  upon  all  men  to  condemnation ; 
even  so  by  the  righteousness  of  one  the  free  gift  came  upon  all 
men  to  the  justification  of  life."6  And  further : — there  is  "one 
mediator  between  God  and  men,  the  man  Christ  Jesus; 
who  gave  himself  a  ransom  for  all."7  John  spoke  of  the 
Redeemer's  sacrifice  saying: — "And  he  is  the  propitiation 
for  our  sins ;  and  not  for  ours  only,  but  also  for  the  sins  of 
the  whole  world. "° 

20.  The  same  great  truths  were  taught  among  the 
Nephites.  Benjamin,  the  righteous  king,  preached  of  "the 
atonement  which  was  prepared  •from  the  foundation  of  the 
world  for  all  mankind,  which  ever  were  ever  since  the  fall 
of  Adam,  or  who  are,  or  who  ever  shall  be,  even  unto  the 
end  of  the  world.'"1  In  revelation  of  the  present  day  we 
read  of  Christ's  having  come  into  the  world,  to  suffer  and 
to  die,  "That  through  him  all  might  be  saved  whom  the 
Father  had  put  into  his  power  and  made  by  him.'" 

21.  But  beside  this  universal  application  of  the  atone- 
ment, whereby  all  men  are  redeemed  from  the  effects  of 
Adam's  transgression,  both  with  respect  to  the  death  of  the 
body  and  the  taint  of  inherited  sin,  there  is  a  special 
application  of  the  same  great  sacrifice,  as  a  means  of 
propitiation  for  individual  sins,  through  the  faith  and  good 

e  Rom.  v,  18. 

/ 1  Tim.  ii,  5-6. 

g  I  John  ii,  2. 

h  Mos.  iv,  7. 

i  Doc.  and  Cov.  lxxvi,  42. 


90  THE    ARTICLES    OF    FAITH.  [LECT.   IV 

works  of  the  sinner.  This  two-fold  elfect  of  the  atonement 
is  implied  in  the  article  of  our  faith  now  under  considera- 
tion. The  first  effect  is  to  secure  to  all  mankind  alike, 
exemption  from  the  otherwise  terrible  effects  of  the  Fall, 
thus  providing  a  plan  of  General  Salvation.  The  second 
effect  is  to  open  a  way  for  Individual  Salvation  whereby  man- 
kind may  secure  forgiveness  of  personal  sins.  As  these  sins 
are  the  result  of  individual  acts,  it  is  just  that  forgiveness 
for  them  should  be  conditioned  on  individual  compliance 
with  prescribed  requirements, — "obedience  to  the  laws  and 
ordinances  of  the  gospel." 

22.  The  General  Effect  of  the  Atonement,  so  far  as  it  ap- 
plies to  all  who  have  arrived  at  years  of  accountability  and 
judgment,  has  been  made  sufficiently  clear  perhaps  from 
the  scriptures  already  quoted.  Its  application  to  children 
may  properly  receive  our  further  attention.  The  Church  of 
Jesus  Christ  of  Latter-day  Saints  teaches  as  a  doctrine 
founded  on  reason,  justice,  and  scripture,  that  all  children 
are  innocent  in  the  sight  of  God,  and  that,  until  they  reach 
an  age  of  personal  responsibility,  no  baptism  or  other  ordi- 
nance is  requisite  or  proper  in  their  behalf;  that  in  short, 
they  are  saved  through  the  atonement  of  Christ.  To  a 
degree,  children  are  born  heirs  to  the  good  or  evil  natures  of 
their  parents ;  the  effects  of  heredity  in  determining  char- 
acter are  readily  recognized.  Good  and  evil  tendencies, 
blessings  and  curses,  are  transmitted  from  generation  to 
generation.  Through  this  divinely  appointed  order,  the 
justice  of  which  is  plain  in  the  revealed  light  of  knowledge 
concerning  the  pre-existent  state  of  the  spirits  of  mankind, 
the  children  of  Adam  are  natural  heirs  to  the  calamities  of 
mortality;  but  through  Christ's  atonement  they  are  all  re- 
deemed from  the  curses  of  this  fallen  state ;  the  debt,  which 
comes  to  them  as  a  legacy,  is  paid  for  them,  and  thus  are 
they  left  free.     Children  who  die  free  of  sin  are  entirely 


ART.   3.]  SALVATION.  91 

innocent  in  the  eyes  of  God,  even  though  they  be  the  off- 
spring of  transgressors.  We  read  in  the  Book  of  Mormon: 
"Little  children  cannot  repent;  wherefore  it  is  awful  wick- 
edness to  deny  the  pure  mercies  of  God  unto  them,  for  they 
are  all  alive  in  him  because  of  his  mercy.  *  *  *  For 
behold  that  all  little  children  are  alive  in  Christ,  and  also 
all  they  that  are  without  the  law.  For  the  power  of  redemp- 
tion cometh  on  all  that  have  no  law.'v 

23.  The  prophet  Mormon  writing  to  his  son  Moroni 
expressed  in  the  following  manner  his  conviction  of  children's 
innocence: — "Listen  to  the  words  of  Christ,  your  Eedeemer, 
your  Lord  and  your  God.  Behold,  I  came  into  the  world 
not  to  call  the  righteous,  but  sinners  to  repentance :  the  whole 
need  no  physician,  but  they  that  are  sick ;  wherefore  little 
children  are  whole,  for  they  are  not  capable  of  committing 
sin ;  wherefore,  the  curse  of  Adam  is  taken  from  them  in  me, 
that  it  hath  no  power  over  them.  *  *  *  Behold  I  say 
unto  you,  That  this  thing  shall  ye  teach,  repentance  and 
baptism  unto  those  who  are  accountable  and  capable  of 
committing  sin;  yea,  teach  parents  that  they  must  repent 
and  be  baptized,  and  humble  themselves  as  their  little 
children,  and  they  shall  all  be  saved  with  their  little 
children.  And  their  little  children  need  no  repentance, 
neither  baptism.  Behold,  baptism  is  unto  repentance  to 
the  fulfilling  the  commandments  unto  the  remission  of  sins. 
But  little  children  are  alive  in  Christ  even  from  the  foun- 
dation of  the  world.  "fc 

24.  And  in  a  revelation  through  the  prophet  Joseph 
Smith  in  this  dispensation,  the  Lord  has  said: — "But  behold 
I  say  unto  you,  that  little  children  are  redeemed  from  the 
foundation  of  the  world  through  mine  Only  Begotten; 
wherefore   they   cannot   sin,  for   power   is  not   given    unto 

j  Moroni  viii,  19-22, 
k  Moroni  viii,  8-12. 


92  THE    AKTICLES    OF    FAITH.  [LECT.   IT. 

Satan  to  tempt  little  children  until  they  begin  to  be 
come  accountable  before  me."'  President  John  Taylor, 
after  citing  instances  of  Christ's  affection  for  little  children, 
and  proofs  of  the  innocent  condition  in  which  they  are 
regarded  in  heaven  says: — "Without  Adam's  transgression, 
those  children  could  not  have  existed;  through  the  atone- 
ment they  are  placed  in  a  state  of  salvation  without  any  act 
of  their  own.  These  would  embrace,  according  to  the 
opinion  of  statisticians,  more  than  one  half  of  the  human 
family,  who  can  attribute  their  salvation  only  to  the 
mediation  and  atonement  of  the  Savior.""1 

25.  The  Special  or  Individual  Effect  of  the  Atonement 
makes  it  possible  for  any  and  every  soul  to  obtain  absolution 
from  the  dread  effect  of  personal  sins,  through  the  media- 
tion of  Christ ;  but  such  saving  intercession  is  to  be  invoked 
only  through  individual  effort  as  manifested  through  faith, 
repentance  and  continued  works  of  righteousness.  The 
laws  under  which  individual  salvation  is  obtainable  have 
been  prescribed  by  Christ,  whose  right  it  is  to  say  how  the 
blessings  of  His  own  sacrifice  shall  be  administered.  All 
men  are  in  need  of  the  Savior's  mediation,  for  all  are  trans- 
gressors. So  taught  the  apostles  of  old: — "For  all  have 
sinned,  and  come  short  of  the  glory  of  God.""  And  again: 
— "If  we  say  that  we  have  no  sin  we  deceive  ourselves,  and 
the  truth  is  not  in  us."°  Now,  that  the  blessing  of  redemp- 
tion from  individual  sins,  while  free  for  all  to  attain,  is 
nevertheless  conditioned  on  individual  effort,  is  as  plainly  de- 
clared as  is  the  truth  of  unconditional  redemption  from 
the  effects  of  the  Fall.  There  is  a  judgment  ordained  for 
all,  and  all  will  be  judged  "according  to  their  works."  The 
free  agency  of  man  enables  him  to  choose  or  reject,  to  fol- 

l  Doc.  and  Cov.  xxix,  46-47. 

m  Mediation  and  Atonement,  page  148.  See  note  3. 

n  Rom.  iii,  23. 

o  I  John  i,  8. 


AET.  3.]  SALVATION.  93 

low  the  path  of  life,  or  the  road  that  leads  to  destruction ; 
it  is  but  just  that  he  be  held  to  answer  for  the  exercise 
of  his  freedom,  and  that  he  meet  the  results  of  his  acts. 

26.  Hence  the  justice  of  the  scriptural  doctrine  that 
salvation  comes  to  the  individual  only  through  obedience. 
"He  became  the  author  of  eternal  salvation  unto  all  them 
that  obey  him"1'  said  Paul  of  the  Christ.  And  further : —  • 
God  "will  render  to  every  man  according  to  his  deeds:  To 
them  who,  by  patient  continuance  in  well  doing,  seek  for 
glory  and  honor  and  immortality,  eternal  life :  But  unto 
them  that  are  contentious,  and  do  not  obey  the  truth,  but 
obey  unrighteousness,  indignation  and  wrath,  Tribulation 
and  anguish,  upon  every  soul  of  man  that  doeth  evil,  of  the 
Jew  first,  and  also  of  the  Gentile ;  But  glory,  honor,  and 
peace,  to  every  man  that  worketh  good,  to  the  Jew  first, 
and  also  to  the  Gentile :  For  there  is  no  respect  of  persons 
with  God."q  To  these  may  be  added  the  words  of  the  risen 
Lord,  "He  that  believeth,  and  is  baptized,  shall  be  saved; 
and  he  that  believeth  not,  shall  be  damned.'"' 

27  Consider  further  the  prophecy  of  King  Benjamin 
proclaimed  to  the  Nephite  multitude: — Christ's  blood 
"atoneth  for  the  sins  of  those  who  have  fallen  by  the  trans- 
gression of  Adam,  who  have  died,  not  knowing  the  will  of 
God  concerning  them,  or  who  have  ignorantly  sinned.  But 
wo,  wo  unto  him  who  knoweth  that  he  rebelleth  against 
God;  for  salvation  cometh  to  none  such,  except  it  be  through  * 
repentance  and  faith  on  the  Lord  Jesus  Christ."8  But  why 
multiply  scriptural  citations  when  the  whole  tenor  of  sacred 
writ  supports  the  doctrine?  Without  Christ  no  man  can  be 
saved,  and  the  salvation  provided  at  the  cost  of  Christ's 
sufferings  and  bodily  death  is  offered  upon  certain  clearly 

p  Heb.  v,  9 
q  Rom.  ii,  6-11, 
r  Mark  xvi,  16. 
sMosiahiii,  11-12. 


94  THE    ARTICLES    OF    FAITH.  [LECT.   IV. 

defined  conditions  only ;  and  these  are  summarized  under 
"obedience  to  the  laws  and  ordinances  of  the  gospel." 

28.  Salvation  and  Exaltation : — Some  degree  of  salvation 
will  come  to  all  who  have  not  forfeited  their  right  to  it ;  exalt- 
ation is  given  to  those  only,  who  by  active  labors  have  won  a 
claim  to  God's  merciful  liberality  by  which  it  is  bestowed. 
Of  the  saved,  not  all  will  be  exalted  to  the  higher  glories ; 
rewards  will  not  be  bestowed  in  violation  of  justice;  punish- 
ments will  not  be  meted  out  to  the  ignoring  of  mercy's 
claims.  No  one  can  be  admitted  to  any  order  of  glory;  in 
short,  no  soul  can  be  saved,  until  justice  has  be  satisfied  for 
violated  law.  Our  belief  in  the  universal  application  of  the 
atonement  implies  no  supposition  that  all  mankind  will  be 
saved  with  like  endowments  of  glory  and  power.  In  the 
kingdom  of  God  there  are  numerous  degrees  of  exaltation, 
provided  for  those  who  are  worthy  of  them ;  in  the  house  of 
our  Father  there  are  many  mansions,  into  which  only 
those  who  are  prepared  are  admitted.  The  old  sectarian 
idea,  that  in  the  hereafter  there  will  be  but  two  places  for 
the  souls  of  mankind, — heaven  and  hell,  with  the  same  glory 
in  all  parts  of  the  one,  and  the  same  terrors  throughout  the 
other,  is  entirely  untenable  in  the  light  of  divine  revelation. 
Through  the  direct  word  of  the  Lord  we  learn  of  varied 
degrees  of  glory. 

29.  Degrees  of  Glory: — The  revelations  of  God  have 
defined  the  following  principal  kingdoms  or  degrees  of 
glory,  as  prepared  through  Christ  for  the  children  of  men : 

I.  The  Celestial  Glory:1 — There  are  some  who  have  striven 
to  obey  all  the  Divine  commandments,  who  have  accepted  the 
testimony  of  Christ,  and  received  the  Holy  Spirit;  these 
are  they  who  have  overcome  evil  by  godly  works,  and  who 
are  therefore  entitled  to  the  highest  glory ;  these  belong  to 
the  Church  of  the  First  Born,  unto  whom  the  Father  has 

t  Doc.  and  Cov.  lxxvi,  50-70. 


ART.   3.]  SALVATION.  05 

given  all  things ;  they  are  made  Kings  and  Priests  of  the 
Most  High,  after  the  order  of  Melchisedek ;  they  possess 
celestial  bodies,  "whose  glory  is  that  of  the  sun,  even  the 
glory  of  God,  the  highest  of  all,  whose  glory  the  sun  of  the 
firmament  is  written  of  as  being  typical ;"  they  indeed  are 
admitted  to  the  celestial  company,  being  crowned  with  the 
celestial  glory,  which  makes  them  Gods. 

II.  The  Terrestrial  Glory:1' — We  read  of  those  who  receive 
glory  of  a  secondary  osder  only,  differing  from  the  highest 
as  "the  moon  differs  from  the  sun  in  the  firmament;"  these 
are  they,  who,  though  honorable,  were  still  in  darkness, 
blinded  by  the  craftiness  of  men,  and  unable  to  receive  and 
obey  the  higher  laws  of  God,  they  proved  "not  valiant  in 
the  testimony  of  Jesus,"  and  therefore  are  not  entitled  to 
the  fulness  of  glory. 

III.  The  Telestial  Glory: — We  learn  of  a  still  lower  kind  of 
glory,  differing  from  the  higher  orders  as  the  stars  differ 
from  the  brighter  orbs  of  the  firmament ;  this  is  given  to 
those  who  received  not  the  testimony  of  Christ,  but  who 
still  did  not  deny  the  Holy  Spirit ;  who  have  led  lives  ex- 
empting them  from  the  heaviest  punishment,  yet  whose 
redemption  will  be  delayed  till  the  last  resurrection.  In  the 
telestial  world  there  are  innumerable  degrees  of  glory, 
comparable  to  the  varying  lustre  of  the  stars. v  Yet  all  who 
receive  of  any  one  of  these  orders  of  glory  are  at  last  saved, 
and  upon  them  Satan  will  finally  have  no  claim.  Even  the 
telestial  glory,  as  we  are  told  by  those  who  have  been 
permitted  to  gaze  upon  it,  "surpasses  all  understanding; 
and  no  man  knows  it  except  him  to  whom  God  has  revealed 
it.""'  Then  there  are  those  who  have  lost  all  claim  upon 
the  immediate  mercy  of  God;  whose  deeds  have  numbered 
them  with  Perdition  and  his  angels. x 

u  Doc.  and  Cov.  lxxvi,  7t-80. 
v  Doc.  and  Cov.  lxxvi,  81-86. 
w  Paragraphs  89-90. 
x  See  page  62. 


96  THE    ARTICLES    OF    FAITH.  [LECT.   IV. 


NOTES. 

1.  The  Atonement  Proved  by  Evidence :— "It  is  often  asked:  'How  is 
it  that  through  the  sacrifice  of  one  who  is  innocent  salvation  may  be  purchased 
for  those  under  the  dominion  of  death.'  We  observe  in  passing  that  what  should 
most  concern  man  is  not  so  much  how  it  is  that  such  is  the  case,  but  is  it  a  fact? 
*  *  *  *  To  that  question  the  blood  sprinkled  upon  a  thousand  Jewish 
altars,  and  the  smoke  that  darkened  the  heavens  for  ages  from  burnt  offerings 
answer  yes!  *  *  *  *  Even  the  mythology  of  heathen  nations  retains  the  idea 
of  an  atonement  that  either  has  been,  or  is  to  be  made  for  mankind.  Fantastic, 
distorted,  confused,  buried  under  the  rubbish  of  ravage  superstition  it  may  be, 
but  it  nevertheless  exists.  So  easily  traced,  so  distinct  is  this  feature  of  heathen 
mythology,  that  some  writers  have  endeavored  to  prove  that  the  gospel  plan  of 
redemption  was  derived  from  heathen  mythology.  Whereas  the  fact  is  that  the 
gospel  was  understood  and  extensively  preached  in  the  earliest  ages;  men  re- 
tained in  their  tradition  a  knowledge  of  those  principles  or  parts  of  them,  and 
however  much  they  have  been  distorted,  traces  of  them  may  still  be  found  in 
nearly  all  the  mythologies  of  the  world.  The  prophets  of  the  Jewish  scriptures 
answer  the  question  in  the  affirmative.  The  writers  of  the  New  Testament  make 
Christ's  atonement  the  principal  theme  of  their  discourses  and  epistles.  The 
Book  of  Mormon,  speaking  as  the  voice  of  an  entire  continent  of  people  whose 
prophets  and  righteous  men  sought  and  found  God,  testify  to  the  same  great 
fact.  The  revelations  of  God  as  given  through  the  Prophet  Joseph  Smith  are 
replete  with  passages  confirming  this  doctrine."— Roberts'  Outlines  of  Ecclesiast- 
ical History,  Section  viii,  6. 

2.  Redemption  from  the  Fall  Universal  and  Unconditional:— "We 
believe  that  through  the  sufferings,  death,  and  atonement  of  Jesus  Christ,  all 
mankind  without  one  exception,  are  to  be  completely  and  fully  redeemed,  both 
body  and  spirit  from  the  endless  banishment  and  curse  to  which  they  were  con- 
signed by  Adam's  transgression;  and  that  this  universal  salvation  and  redemp- 
tion of  the  whole  human  family  from  the  endless  penalty  of  the  original  sin,  is 
effected  without  any  conditions,  whatever,  on  their  part;  that  is,  they  are  not 
required  to  believe  or  repent,  or  be  baptized,  or  do  anything  else,  in  order  to  be 
redeemed  from  that  penalty;  for  whether  they  believe  or  disbelieve ;  whether  they 
repent  or  remain  impenitent,  whether  they  are  baptized  or  unbaptized,  whether 
they  keep  the  commandments  or  break  them,  whether  they  are  righteous  or 
unrighteous,  it  will  make  no  difference  in  relation  to  their  redemption,  both 
soul  and  body,  from  the  penalty  of  Adam's  transgression.  The  most  righteous 
man  that  ever  lived  on  the  earth,  and  the  most  wicked  wretch  of  the  whole 
human  family,  were  both  placed  under  the  same  curse  without  any  transgres- 
sion or  agency  of  their  own,  and  they  both  alike  will  be  redeemed  from  that 
curse,  without  any  agency  or  conditions  on  their  part."— Apostle  Orson  Pratt  in 
'•Remarkable  Visions." 

3.  Christ  the  Author  of  our  Salvation :— President  John  Taylor  speaks 
of  the  death  of  Christ  as  an  expiatory  sacrifice,  and  adds:— "The  Savior  thus 
becomes  master  of  the  situation,— the  debt  is  paid,  the  redemption  made,  the 
covenant  fulfilled,  justice  satisfied,  the  will  of  God  done,  and  all  power  is  now 
given  into  the  hands  of  the  Son  of   God,— the  power  of  the   resurrection,  the 


AKT.   3.]  KOTES.  97 

power  of  the  redemption,  the  power  of  salvation,  the  power  to  enact  laws  for  the 
carrying  out  and  accomplishment  of  this  design.  *  *  *  The  plan,  the  arrange- 
ment, the  agreement,  the  covenant  was  made,  entered  into  and  accepted,  before 
the  foundation  of  the  world;  it  was  prefigured  by  sacrifices,  and  was  carried  out 
and  consummated  on  the  cross.  Hence,  being  the  Mediator  between  God  and 
man,  He  becomes  by  right  the  Dictator  and  Director  on  earth  and  in  heaven  for 
the  living  and  for  the  dead,  for  the  past,  the  present,  and  the  future,  pertaining 
to  man  as  associated  with  this  earth  or  the  heavens,  in  time  or  eternity,  the  Cap- 
tain of  our  salvation,  the  Apostle  and  High  Priest  of  our  profession,  the  Lord 
and  Giver  of  life."— Mediation  and  Atonement,  p.  171. 


98  THE    ARTICLES    OF    FAITH.  [LECT.   V. 


LECTURE  V. 

FAITH  AND  REPENTANCE. 

Article  4 :— We  believe  that  the  first  principles  and  ordinances  of  the  Gospel 
are:  (1)  Faith  in  the  Lord  Jesus  Christ;  (2)  Repentance;       *       *       *. 

FAITH. 

1.  Nature  of  Faith. — The  predominating  sense  in  which 
the  term  faith  is  used  throughout  the  scriptures,  is  that  of 
full  confidence  and  trust  in  the  being,  purposes  and  words 
of  God.  Such  trust,  if  it  be  implicit,  will  remove  all  doubt 
concerning  things  accomplished  or  promised  of  God,  even 
though  such  things  be  not  apparent  to  or  explicable  by  the 
ordinary  senses  of  mortality;  hence  arises  the  definition  of 
faith  given  by  Paul:  "Now  faith  is  the  substance  [i.  e. 
confidence,  or  assurance]  of  things  hoped  for,  the  evidence 
[i.  e.  the  demonstration  or  proof]  of  things  not  seen."a  It 
is  plain  that  such  a  'feeling  of  trust  may  exist  in  different 
persons  in  varying  degrees;  indeed,  faith  may  manifest 
itself,  from  the  incipient  feeble  state  which  is  little  more 
than  mere  belief,  scarcely  free  from  hesitation  and  fear,  to 
the  strength  of  abiding  confidence  which  sets  doubt  and 
sophistry  at  defiance. 

2.  Belief,  Faith,  and  Knowledge,  while  intimately  related 
and  oft-times  regarded  as  one,  are  in  reality  not  identical. 
The  terms  faith  and  belief  are  sometimes  used  as  synonyms, 
nevertheless  each  of  them  has  a  specific  and  definite  mean- 
ing in  our  language,  although  in  early  English  there  was  vir- 
tually no  distinction  between  them,  and  therefore  the  words 
are  used  interchangably  in  the  ancient  scriptures.  Belief 
may  consist  in  a  merely  intellectual  assent,  whilst  faith  im- 

a  Heb.  xi,  1. 


ART.  4.]  FAITH.  99 

plies  such  confidence  and  conviction  as  will  impel  to  action. 
Dictionary  authority  justifies  us  in  drawing  a  distinction 
between  the  two,  according  to  present  usage  in  English ; 
and  this  authority  defines  belief  as  a  simple  assent  to  the 
truth  or  actuality  of  anything,  excluding  however  the  moral 
element  of  responsibility  through  such  assent,  which  is  em- 
braced by  faith.  Belief  is  in  a  sense  passive, — a  mental 
agreement  or  acceptance  only ;  faith  is  active  and  positive, — 
such  a  reliance  and  confidence  as  will  lead  to  works.  Faith 
in  Christ  comprises  belief  in  Him,  combined  with  trust  in 
Him.  One  cannot  have  faith  without  belief;  yet  he  may 
believe  and  still  lack  faith.  Faith  is  vivified,  vitalized,  living 
belief. 

3.  Certainly  there  is  a  great  difference  in  degree,  even  if 
no  essential  distinction  in  kind  be  admitted  between  the 
two.  As  will  be  presently  demonstrated,  faith  in  the  God- 
head is  requisite  to  salvation ;  it  is  indeed  a  saving  power, 
leading  its  possessor  in  the  paths  of  godliness ;  surely  a  mere 
belief  in  the  existence  and  attributes  of  Deity  is  no  such 
power.  Mark  the  words  of  the  Apostle  James.6  In  his 
general  epistle  to  the  Saints,  he  chided  his  brethren  for 
certain  empty  professions:  said  he  in  effect: — You  take 
pride  and  satisfaction  in  declaring  your  belief  in  God ;  you 
boast  of  being  distinguished  from  the  idolaters  and  the 
heathen  because  you  accept  one  God;  you  do  well  to  so  pro- 
fess, and  so  believe;  but,  remember,  others  do  likewise; 
even  the  devils  believe ;  and  so  firmly  that  they  tremble  at 
thought  of  the  fate  which  that  belief  makes  plain  to  them. — 
What,  do  devils  believe  in  Christ?  Aye,  their  belief  amounts 
to  certain  knowledge,  as  to  who  He  is,  and  as  to  what  con- 
stitutes His  part,  past,  present,  and  to  come,  in  the  Divine 
plan  of  human  existence  and  salvation.  Call  to  mind  the 
case  of  the  man  possessed  by  evil  spirits,  in  the  land  of  the 

b  See  James  ii,  19. 


100  THE    ARTICLES    OF    FAITH.  [lECT.   V. 

Gadarenes ;  a  man  so  grievously  tormented  as  to  be  a  terror 
to  all  who  came  near  him ;  he  could  be  neither  tamed  nor 
bound;  people  were  afraid  to  approach  him;  yet  when  he 
saw  Christ,  he  ran  to  Him  and  worshiped,  and  the  wicked 
spirit  within  him  begged  for  mercy  at  the  hands  of  that 
Eighteous  One,  calling  Him  "Jesus,  Son  of  the  Most  High 
God."c  Again,  an  unclean  spirit  in  the  synagogue  at  Jeru- 
salem implored  Christ  not  to  use  His  power,  crying  in  fear 
and  agony,  "I  know  thee,  who  thou  art,  the  Holy  One  of 
God."d  And  then,  we  are  told  that  Christ  was  once  followed 
by  a  multitude  made  up  of  people  from  Idumaea  and  Jerusa- 
lem, from  Tyre  and  Sidon ;  among  them  were  many  who  were 
possessed  of  evil  spirits,  and  these,  when  they  saw  Him,  fell 
down  in  the  attitude  of  worship,  exclaiming:  "Thou  art 
the  Son  of  God."e  Was  there  ever  mortal  believer  who 
confessed  more  unreservedly  a  knowledge  of  God  and  His 
Son  Jesus  Christ  than  did  these  same  followers  of  Satan? 
The  evil  one  knows  God  and  Christ;  remembers,  perchance, 
somewhat  concerning  the  position  which  he  once  occupied 
as  a  Son  of  the  Morning ;  yet  with  all  such  knowledge  he  is 
Satan  still.  Neither  belief  nor  its  superior, — actual  knowl- 
edge,— is  efficient  to  save;  for  neither  of  these  is  faith. 
Belief  may  be  a  product  of  the  mind,  faith  is  of  the  heart ; 
belief  is  founded  on  reason;  faith  largely  on  intuition. 

4.  We  frequently  hear  it  said  that  faith  is  imperfect 
knowledge ;  that  the  first  disappears  as  the  second  takes  its 
place;  that  now  we  walk  by  faith  but  some  day  we  will  walk 
by  the  sure  light  of  knowledge.  In  a  sense  this  is  true ; 
yet  it  must  be  remembered  that  knowledge  may  be  as  dead 
and  unproductive  in  good  works  as  is  faithless  belief.  Those 
confessions  of  the  devils,  that  Christ  was  the  Son  of  God, 


c  See  Mark  v,  1-18;  also  Matt,  viii,  28-34. 
d  See  Mark  i,  24. 
e  Mark  iii,  8-11. 


ART.   4.]  FAITH.  101 

were  founded  on  knowledge;  yet  the  great  truth  which  they 
knew  did  not  change  their  evil  natures.  How  different  was 
their  acknowledgment  of  the  Savior  from  that  of  Peter, 
who,  to  the  Master's  question  "Whom  say  ye  that  I  am?" 
replied  in  practically  the  words  used  by  the  unclean  spirits 
before  cited,  "Thou  art  the  Christ,  the  Son  of  the  living 
God."-r  Peter's  faith  had  already  shown  its  vital  power;  it 
had  caused  him  to  forsake  much  that  had  been  dear,  to 
follow  his  Lord  through  persecution  and  suffering,  and  to 
put  away  worldliness  with  all  its  fascinations,  for  the  sacri- 
ficing godliness  which  his  faith  made  so  desirable.  His 
knowledge  of  God  as  the  Father,  and  of  the  Son  as  the 
Eedeemer,  was  perhaps  no  greater  than  that  of  the  unclean 
spirits;  but  while  to  them  that  knowledge  was  but  an  added 
cause  of  condemnation,  to  him  it  was  a  means  of  salvation. 

5.  The  mere  possession  of  knowledge  gives  no  assurance 
of  benefit  therefrom.  An  illustration  may  perhaps  be  here 
indulged.  During  an  epidemic  of  cholera  in  a  large  city,  a 
scientific  man  proved  to  his  own  satisfaction,  by  chemical 
and  microscopical  tests,  that  the  water  supply  was  infected, 
and  that  through  it  contagion  was  being  spread.  He  pro- 
claimed the  great  truth  throughout  the  city,  and  warned  all 
against  the  use  of  unboiled  water.  Many  of  the  people, 
although  incapable  of  comprehending  his  methods  of  investi- 
gation, far  less  of  repeating  such  for  themselves,  had  faith 
in  his  warning  words,  followed  his  instructions,  and  escaped 
the  death  to  which  their  careless  and  unbelieving  fellows 
succumbed.  Their  faith  was  a  saving  one.  To  the  man 
himself,  the  truth  by  which  so  many  lives  had  been  spared 
was  a  matter  of  knowledge.  He  had  actually  seen,  under 
the  microscope,  the  death-dealing  germs  in  the  water ;  he 
had  tested  their  virulence;  he  knew  of  what  he  spoke. 
Nevertheless,  in  a  moment  of  forgetfulness  he  drank  of  the 

f  Matt,  xvi,  15-16;  see  also  Mark  viii,  29;  Luke  ix,  20. 


102  THE    ARTICLES    OF    FAITH.  [LECT.   V. 

unpurified  water,  and  soon  thereafter  died  a  victim  to  the 
plague.  His  knowledge  did  not  save  him,  complete  though 
it  was ;  yet  others  whose  reliance  was  only  that  of  faith  in 
the  truth  which  he  declared,  escaped  the  threatening  des- 
truction. Truly  he  had  knowledge;  but,  was  he  wise? 
Knowledge  is  to  wisdom  what  belief  is  to  faith;  one  an 
abstract  principle,  the  other  a  living  application.  Not  pos- 
session merely,  but  the  proper  use  of  knowledge  constitutes 
wisdom.  Of  belief  compared  with  faith  it  may  be  said,  as 
it  has  been  taught  of  knowledge  and  wisdom : — 

"Knowledge  and  wisdom,  far  from  being  one, 
Have  oft-times  no  connection.    *    *    * 
Knowledge,  a  rude  unprofitable  mass, 
The  mere  material  with  which  wisdom  builds, 
Till  smoothed  and  squared  and  fitted  to  its  place, 
Does  but  encumber  whom  it  seems  to  enrich." 

6.  The  Foundation  of  Faith: — In  a  theological  sense,  we 
understand  by  faith  as  already  outlined,  a  living,  inspiring 
confidence  in  God,  and  an  acceptance  of  His  will  as  our 
law,  and  of  His  words  as  our  guide,  in  life.  Faith  in  God 
is  possible  only  as  we  come  to  know,  or  at  least  to  believe, 
that  He  exists,  and  moreover,  that  He  is  a  Being  of  worthy 
character  and  attributes.  The  grounds  upon  which  man 
founds  his  belief  or  knowledge  respecting  the  existence  of 
God,  have  been  examined  in  a  previous  lecture  f  some  of 
the  Divine  attributes,  as  made  known  through  God's  deal- 
ings with  mankind  have  been  likewise  specified.  A  re- 
statement of  the  principal  facts  relating  to  the  character  of 
the  Supreme  Being,  may  be  in  place  here,  inasmuch  as  some 
knowledge  concerning  the  attributes  of  Deity  is  essential  to 
the  exercise  of  faith  in  Him.  Let  us  adopt  the  summary  of 
facts  as  set  forth  by  the  prophet,  Joseph  Smith;  he 
presents,  on  the  testimony  of  scripture  the  following  state- 
ments respecting  the  character  of  God. 

g  Lecture  II,  page  28. 


ART.  4.]  FAITH.  103 

"(1.)  That  He  was  God  before  the  world  was  created, 
and  the  same  God  that  He  was  after  it  was  created. 

"(2.)  That  He  is  merciful  and  gracious,  slow  to  anger, 
abundant  in  goodness,  and  that  He  was  so  from  everlasting, 
and  will  be  to  everlasting. 

"(3.)  That  He  changes  not,  neither  is  there  variable- 
ness with  Him ;  but  that  He  is  the  same  from  everlasting  to 
everlasting,  being  the  same  yesterday,  today,  and  for  ever ; 
and  that  His  course  is  one  eternal  round,  without  variation. 

"(4.)     That  He  is  a  God  of  truth  and  cannot  lie. 

"(5.)  That  He  is  no  respecter  of  persons;  but  in  every 
nation  he  that  fears  God  arid  works  righteousness  is  accepted 
of  Him. 

"(6.)     That  Heislove.'"1 

7.  A  knowledge  of  these  comprehensive  features  of  the 
Divine  nature  will  enable  one  to  exercise  rational  and  in- 
telligent faith  in  God.  And  upon  such  knowledge  of  God's 
existence,  the  worthiness  of  His  character,  and  the  per- 
fection of  His  attributes,  is  man's  faith  in  Him  established. 
Faith  then  cannot  be  exercised  in  the  absence  of  all 
knowledge ;  yet  even  the  benighted  heathen  show  some  of  the 
fruits  of  faith;  but  they  have  at  least  the  conviction  that 
arises  from  man's  natural  intuition  regarding  a  supreme 
power,  which  has  been  described  as  a  common  heritage  of 
humanity.  In  every  human  soul,  even  in  that  of  the 
savage,  there  is  some  basis  for  faith,  however  limited  and 
imperfect  the  darkness  of  heredity  or  of  wilful  sin  may  have 
made  it.  Every  child  of  God  is  born  with  the  capacity  for 
faith  inherent  within  his  own  nature ;  and  all  yearn  in  some 
degree  for  the  strength  and  aid  which  only  faith  can  give. 
We  shall  yet  learn : — 

h  Doc.  and  Cov.  Lectures  on  Faith,  iii,  13-18. 


104  THE    ARTICLES    OF    FAITH.  [LECT.   V. 

liThat  in  all  ages 
Every  human  heart  is  human; 
That  in  even  savage  bosoms 
There  are  longings,  yearnings,  strivings, 
For  the  good  they  comprehend  not. 
That  the  feeble  hands  and  helpless, 
Groping  blindly  in  the  darkness, 
Trust  God's  right  hand  in  that  darkness, 
And  are  lifted  up  and  strengthened." 

The  heathen's  faith  may  be  imperfect  and  weak,  for  his 
ability  to  recognize  the  evidence  upon  which  belief  in  God 
depends  may  be  small.  While  the  first  promptings  of  faith 
toward  God  may  be  the  result  of  natural  intuition, — a  faint 
echo  of  the  songs  of  praise  which  were  so  common  during 
the  state  of  primeval  childhood, — the  later  development  will 
be  largely  the  result  of  unprejudiced  and  prayerful  investi- 
gation and  search  for  truth. 

8.  From  trustworthy  evidence,  rightly  interpreted,  true 
faith  will  spring ;  from  false  evidence,  only  distorted  and 
misplaced  faith  can  arise.'  Our  conclusions  concerning  any 
question  under  test  will  be  governed  largely  by  the  number 
and  credibility  of  the  witnesses,  if  it  so  be  that  we  cannot 
investigate  the  alleged  facts  for  ourselves;  and  in  either 
case,  by  the  amount  and  quality  of  the  evidence  obtainable. 
Now,  however  improbable  a  declaration  may  appear  to  us,  if 
the  truth  of  it  be  affirmed  by  witnesses  in  whom  we  have 
confidence,  we  are  led  to  admit  the  statement,  at  least  pro- 
visionally as  true.  If  many  credible  witnesses  testify,  and 
moreover,  if  collateral  evidence  suggest  itself  through  facts 
in  our  possession,  we  may  consider  the  statement  as  proved ; 
although  we  would  be  unable  to  affirm  the  truth  of  it  on 
the  strength  of  our  personal  knowledge,  until  we  had  seen 
and  heard  for  ourselves,  until  in  fact  each  of  us  had  become 
a  competent  witness  through  personal  observation.  To 
illustrate :  of  the  citizens   of  this  country  but  a  comparative 

i  See  note  1. 


ART.   4.]  FAITH.  105 

few  perhaps  have  visited  the  seat  of  government ;  the  masses 
know  nothing  by  actual  observation  of  the  Capitol,  the 
executive  mansion,  and  other  buildings  of  national  interest 
and  importance ;  very  few  have  personally  met  the  President 
who  resides  there.  How  does  any  one  of  the  multitudes 
who  have  not  seen  for  themselves,  know  of  the  city  of  Wash- 
ington, of  the  Capitol  and  of  the  President?  Solely  through 
the  testimony  of  others.  He  may  have  among  his  acquaint- 
ances one  or  many  who  have  been  in  the  capital  of  our 
country  and  whose  statements  he  accepts  as  true;  as- 
suredly he  has  heard  or  read  of  those  who  do  know  for  them- 
selves. Then  he  hears  of  laws  being  framed  there,  and  of 
edicts  issuing  from  the  nation's  headquarters;  his  studies 
in  school,  his  use  of  maps  and  books,  and  many  other  in- 
cidents add  to  the  evidence  which  soon  becomes  decisive. 
His  inferences  multiply,  and  develop  into  a  positive  con- 
viction. He  acquires  a  faith  in  the  existence  of  a  center  of 
national  government,  and  a  regard  for  the  laws  which 
emanate  therefrom. 

9.  Let  us  take  another  illustration:  Astronomers  tell  us 
that  the  earth  is  of  a  kind  with  certain  of  the  stars ;  that  it 
is  one  of  a  family  of  planets  which  revolve  about  the  sun  in 
concentric  orbits ;  and  that  some  of  those  planets  are  many 
times  the  size  of  our  globe.  We  may  not  be  skilled  in 
astronomers'  methods  of  observation  and  calculation,  and 
are  therefore  unable  to  test  the  truth  of  these  statements 
for  ourselves ;  but  we  find  such  a  mass  of  evidence  resulting 
from  the  united  testimony  of  those  in  whose  skill  as  scien- 
tific workers  we  have  confidence,  that  the  conclusions  are 
accepted  by  us  as  fully  proved. 

10.  So  too  concerning  the  existence,  authority  and  attri- 
butes of  God,  the  testimonies  of  many  holy  men  in  ancient 
and* modern  times, — prophets  whose  credibility  is  established 
by  the  fulfilment  of  their  predictions, — have  come  to  us  in 


106  THE    ARTICLES    OF    FAITH.  [LECT.   V. 

united  declaration  of  the  solemn  truths,  and  nature  furn- 
ishes corroborative  testimony  on  every  side.  To  reject  with- 
out disproving  such  evidence  is  to  ignore  the  most  approved 
methods  of  investigation  and  research  known  to  man.  The 
development  of  faith  from  evidence  is  illustrated  in  the 
scenes  of  a  certain  memorable  Pentecost  celebration,  on 
which  occasion  thousands  of  Jews,  imbued  with  a  precon- 
ceived prejudice  that  Jesus  was  an  impostor,  heard  the 
apostles'  testimonies,  and  witnessed  the  attendant  signs; 
three  thousand  of  them  were  convinced  of  the  truth,  and 
became  followers  of  the  Son  of  God,  their  prejudice  giving 
place  to  belief,  and  their  belief  developing  into  faith  with 
its  accompanying  works. j  The  foundation  of  faith  in  God 
then  is  a  sincere  belief  in  or  knowledge  of  Him,  as  sus- 
tained by  evidence  and  testimony,  tested  and  proved  by 
earnest,  prayerful  search. 

11.  Faith  a  Principle  of  Power: — In  its  widest  sense, 
faith, — the  assurance  of  things  for  which  we  hope,  and  the 
evidence  of  things  not  discernible  through  our  senses, — is  the 
motive  principle  that  impels  men  to  resolve  and  to  act. 
Without  its  exercise,  we  would  make  no  exertion  the  results 
of  which  are  future :  without  faith  that  he  may  gather  in 
the  autumn,  man  would  not  plant  in  the  spring;  neither 
would  he  essay  to  build,  did  he  not  have  confidence  that  he 
would  finish  the  structure  and  enjoy  its  use;  had  the  student 
no  faith  in  the  possibility  of  successfully  following  his 
studies,  he  would  not  enter  upon  his  courses.  Faith  thus 
becomes  to  us  the  foundation  of  hope,  from  which  spring 
all  our  aspirations,  ambitions  and  confidences  for  the  future. 
Eemove  man's  faith  in  the  possibility  of  any  desired  success, 
and  you  rob  him  of  the  incentive  to  strive.  He  would  not 
stretch  forth  his  hand  to  seize  did  he  not  believe  in  the  pos- 
sibility of  securing  that  for  which  he  reaches.     This  prin- 

3  See  Acts  ii. 


AKT.  4.J  FAITH.  107 

ciple  becomes  therefore  the  impelling  force  by  which  men 
struggle  for  excellence,  oftentimes  enduring  vicissitudes  and 
suffering  that  they  may  achieve  their  purposes.  Faith  is  the 
secret  of  ambition,  the  soul  of  heroism,  the  motive  power 
of  all  effort. 

12.  The  exercise  of  faith  is  pleasing  unto  God,  and 
thereby  His  interposition  may  be  secured.  It  was  through 
faith  that  the  Israelites  in  their  exodus  from  Egypt  followed 
their  dauntless  leader  into  the  bed  of  the  sea;  and  through 
the  protecting  agencies  of  God,  which  that  faith  drew 
forth,  they  were  saved,  while  the  Egyptians  met  destruction 
in  attempting  to  follow. k  With  full  confidence  in  the 
instructions  and  promises  of  God,  Joshua  and  his  intrepid 
followers  laid  siege  to  Jericho ;  and  the  walls  of  that  city  of 
sin  fell  before  the  faith  of  the  besiegers  without  the  use  of 
battering  rams,  or  other  engines  of  war.'  By  the  same 
power  Joshua  gained  the  assistance  of  the  luminaries  of 
heaven,  in  his  work  of  victory  over  the  Amorites.m  Paul 
cites"  us  also  to  the  instances  of  Gideon,0  Barak,p  Samson,9 
Jephthah,r  David,8  Samuel/  and  the  prophets,  "who 
through  faith,  subdued  kingdoms,  wrought  righteousness, 
obtained  promises,  stopped  the  mouths  of  lions,  quenched 
the  violence  of  fire,  escaped  the  edge  of  the  sword,  out  of 
weakness  were  made  strong."  It  was  by  faith  that  Alma 
and  Amulek  were  delivered  from  captivity,  while  the  prison 
walls  which  had  previously  held  them  were  rent  and  demol- 


k  Exo.  xiv,  22-29;  Heb.  xi,  29. 

I  Josh,  vi,  20;  Heb.  xi,  30. 

m  Josh,  x,  12. 

n  Heb.  xi,  32-34;  Doc.  andCov.,  Lecture  i,  20. 

o  Judges  vi,  11. 

p  Judges  iv,  6, 

q  Judges  xiii,  24. 

r  Judges  xi,  1 ;  xii,  7. 

*  I  Sam.  xvi,  1,  13;  xvii,  45.  ( 

t  I  Sam.  i,  20;  xii,  20. 


108  THE    ARTICLES    OF    FAITH.  [LECT.  V. 

ished."  By  faith,  Kephi  and  Lehi"  the  sons  of  Helaman  were 
protected  from  their  Lamanite  foes,  even  by  fire,  though  they 
were  not  burned;  and  a  still  greater  work  was  wrought  in 
the  hearts  of  their  persecutors,  for  they  became  enlightened, 
and  accepted  the  testimony  of  truth.  Through  the  opera- 
tion of  faith  even  the  waves  of  the  sea  may  be  subdued, w 
trees  are  subject  to  the  voice  of  Him  who  commands  by 
faith  f  mountains  may  be  removed  by  the  accomplishment 
of  righteous  purposes/  the  sick  may  be  healed,2  evil  spirits 
may  be  cast  out,a  and  the  dead  may  be  raised  to  life.6  All 
things  are  wrought  through  faith/ 

13.  But,  it  may  be  argued  that  faith  of  itself  is  not  a 
source  of  power ;  that  its  effect  is  due  to  an  external  inter- 
position of  Divine  aid,  which  faith  merely  secured;  and  the 
skeptic  may  add  that  an  omniscient  God,  if  truly  loving  and 
kind,  would  act  independently  and  give  without  waiting  to 
be  invoked  through  faith  or  prayer.  A  sufficient  answer  is 
found  in  the  abundant  proof  furnished  by  the  scriptures, 
that  the  Almighty  operates  in  accordance  with  law ;  and  that 
arbitrary  and  capricious  action  is  foreign  to  His  nature. 
However  the  laws  of  heaven  may  have  been  formulated,  the 
application  of  their  beneficent  provisions  to  humanity  is 
dependent  on  the  faith  and  obedience,  of  the  mortal  subjects. 
Consider  the  defeat  of  Israel  by  the  men  of  Ai;  a  law  of 
righteousness  had  been  violated,  and  things  that  were 
accursed  had  been  introduced  into  the  camp  of  God's  people ; 

u  Alma  xiv,  26-29;  Doc.  and  Cov.,  Lecture  on  Faith,  i,  19. 

v  Helaman  v,  20-52;  Doc.  and  Cov.,  Lecture  on  Faith,  i,  19. 

w  Matt,  viii,  23-27;  Mark  iv,  36-41;  Luke  viii,  22-25;  Matt,  xiv,  24-32;  Mark 
vi,  47-51;  John  vi,  17-21. 

r  Matt,  xxi,  17-21.;  Mark  xi,  12-13,  20-24;  Book  of  Jacob  iv,  6. 

y  Matt,  xvii,  20;  Mark  xi,  23-24;  Ether  xii,  30;  Jacob  iv,  6;  Doc.  and  Cov., 
Lecture  on  Faith,  i,  19. 

z  Luke  xiii,  11;  xiv,  2;  xvii,  11;  xxii,  50;  Matt,  viii,  2,  5,  14,  16,  etc. 

a  Matt,  viii,  28;  xvii,  18;  Mark  i,  23. 

b  Luke  vii,  11-16;  John  xi,  43-45;  I  Kings  xvii,  17-24. 

c  Matt,  xvii,  20;  Mark  ix,  23;  Eph.  vi,  16;  I  John  v,  4. 


ART.   4.]  FAITH.  *  109 

this  transgression  stopped  the  current  of  Divine  help,  and 
until  the  people  had  sanctified  themselves,  the  power  was 
not  renewed  unto  them.d  Christ  was  influenced,  and  to 
some  extent  controlled  in  His  miracles  among  men  by  the 
faith  or  lack  of  faith  of  the  people.  The  common  benedic- 
tion, "Thy  faith  hath  made  thee  whole,"  with  which  He  an- 
nounced the  healing  interposition,  is  evidence  of  the  fact 
Then  we  learn  that  in  His  own  country  He  could  do  no 
mighty  work,  being  restrained  by  the  unbelief  of  the  people.6 
14.  A  Condition  of  Living  Faith: — A  condition  essential 
to  the  exercise  of  a  living,  growing,  sustaining  faith  in 
Deity,  is  the  consciousness  on  man's  part  that  he  is  at  least 
endeavoring  to  live  in  accordance  with  the  laws  of  God  as  he 
has  learned  them.  A  knowledge  that  he  is  wilfully  and 
wantonly  sinning  against  the  truth,  will  deprive  him  of  sin- 
cerity in  prayer  and  faith,  and  surely  estrange  him  from  his 
Father.  He  must  feel  that  the  trend  of  his  life's  course  is 
acceptable  to  God,  that  with  due  allowance  for  mortal  weak- 
ness and  human  frailty,  he  is  in  some  measure  approved  of 
the  Lord,  or  he  can  never  approach  the  throne  of  grace  with 
confidence.  The  consciousness  of  earnest  effort  toward 
godly  walk  and  conduct  is  a  power  of  itself,  strengthening 
its  possessor  in  sacrifice  and  under  persecution,  and  sustain- 
ing him  in  all  good  works.  It  was  this  knowledge  of  assured 
communion  with  God  that  enabled  the  saints  of  olden  time 
to  endure  as  they  did,  though  their  sufferings  were  appal- 
ling. Of  them  we  read  that  some  "were  tortured,  not  accept- 
ing deliverance ;  that  they  might  obtain  a  better  resurrec- 
tion: And  others  had  trial  of  cruel  mockings  and  scourg- 
ings,  yea,  moreover  of  bonds  and  imprisonment :  They  were 
stoned,  they  were  sawn  asunder,  were  tempted,  were  slain 
with  the  sword :  they  wandered  about  in  sheepskins  and  goat- 

<l  Joshua  vii-viii. 

e  Matt,  xiii,  58;  Mark  vi,  5-6. 


110  THE    ARTICLES    OF    FAITH.  [LECT.   V. 

skins;  being  destitute,  afflicted,  tormented;  (of  whom  the 
world  was  not  worthy:)  they  wandered  in  deserts,  and  in 
mountains,  and  in  dens  and  caves  of  the  earth."7  As  in 
former  days  so  in  the  present,  the  saints  have  been  sustained 
through  all  their  sufferings  by  the  sure  knowledge  of  Divine 
approval ;  and  the  faith  of  righteous  men  has  ever  grown 
through  a  consciousness  of  their  good  endeavors. 

15.  Faith  Essential  to  Salvation: — Inasmuch  as  salva- 
tion is  attainable  only  through  the  mediation  and  atone- 
ment of  Christ,  and  since  this  is  made  applicable  to  indi- 
vidual sin  only  in  the  cases  of  those  who  obey  the  laws  of 
righteousness,  faith  in  Jesus  Christ  is  indispensable  to  sal- 
vation. But  no  one  can  believe  in  Jesus  Christ,  and  at  the 
same  time  doubt  the  existence  and  authority  of  either  the 
Father  or  the  Holy  Ghost;  therefore  faith  in  the  entire 
Godhead  is  essential  to  salvation.  Paul  declares  that  with- 
out faith  it  is  impossible  to  please  God,  "for  he  that  cometh 
to  God  must  believe  that  He  is,  and  that  He  is  a  rewarder  of 
them  that  diligently  seek  Him."ff  The  scriptures  abound 
in  assurances  of  salvation  to  those  who  exercise  faith  in  God, 
and  obey  the  requirements  which  that  faith  makes  plain. 
Christ's  words  on  the  matter  are  conclusive,  "He  that  be- 
lieveth  and  is  baptized  shall  be  saved,  but  he  that  believeth 
not  shall  be  damned,'"1  and  again,  "He  that  believeth  on  the 
Son  hath  everlasting  life,  and  he  that  believeth  not  the  Son 
shall  not  see  life,  but  the  wrath  of  God  abideth  on  him."' 
And  similar  doctrines  did  His  apostles  teach  after  His  death 
all  the  days  of  their  ministry.-'     A  natural  result  of  implicit 


/  Heb.  xi,  35-38;  see  also  Doc.  and  Cov.  Lectures  on  Faith  vi. 

g  Heb.  xi,  6. 

h  Mark  xvi,  16. 

i  John  iii,  36.  See  also  John  iii,  15;  iv,  42;  v,  .24;  xi,  25;  Gal.  ii,  20;  I  Nephi  x, 
6,  17;  II  Nephi  xxv,  25;  xxvi,  8;  Enos  i,  8;  Mos.  iii,  17;  III  Nephi  xxvii,  19;  Hel. 
v,  9;  Doc.  and  Cov.  xlv,  8; 

j  Acts  ii,  38;  x,  42;  xvi,  31;  Rom.  x,  9;  Heb.  iii,  19;  xi,  6;  I  Pet.  i,  9;  I  John  iii, 
23;  v,  14. 


ART.   4.]  FAITH.  Ill 

faith  in  the  Godhead,  will  be  a  growing  confidence  in  the 
scriptures  as  containing  the  word  of  God,  and  in  the  words 
and  works  of  His  authorized  servants,  who  speak  as  the 
living  oracles  of  heaven. 

16.  Faith  a  Gift  of  God: — Though  within  the  reach  of 
all  who  diligently  strive  to  gain  it,  faith  is  nevertheless  a 
Divine  gift,  and  can  be  obtained  only  from  God.fc  As  is 
fitting  for  so  priceless  a  pearl,  it  is  given  to  those  only  who 
show  by  their  sincerity  that  they  are  worthy  of  it,  and  who 
give  promise  of  abiding  by  its  dictates.  Although  faith  is 
called  the  first  principle  of  the  gospel  of  Christ,  though  it 
be  in  fact  the  foundation  of  all  religion,  yet,  even  faith  is 
preceded  by  sincerity  of  disposition,  and  humility  of  soul, 
whereby  the  word  of  God  may  make  an  impression  upon  the 
heart.1  No  compulsion  is  used  in  bringing  men  to  a  knowl- 
edge of  God ;  yet,  as  fast  as  we  open  our  hearts  to  the  influ- 
ences of  righteousness,  the  faith  that  leads  to  life  eternal 
will  be  given  us  of  our  Father. 

17.  Faith  and  Works: — Faith  in  a  passive  sense,  that  is, 
as  mere  belief,  is  inefficient  as  a  means  of  salvation.  This 
truth  was  clearly  set  forth  both  by  Christ  and  the  apostles, 
and  the  vigor  with  which  it  was  declared  may  be  an  indi- 
cation of  the  early  development  of  a  most  pernicious  doc- 
trine,— that  of  justification  by  belief  alone.  The  Savior 
taught  that  works  were  essential  to  the  validity  of  profession 
&nd  the  efficacy  of  faith.  Mark  his  words: — "Not  every  one 
that  sayeth  unto  me,  Lord,  Lord,  shall  enter  into  the  king- 
dom of  heaven ;  but  he  that  doeth  the  will  of  my  Father 
which  is  in  heaven.""1  "He  that  hath  my  commandments, 
.and  keepeth  them,  he  it  is  that  loveth  me:  and  he  that 
loveth  me  shall  be  loved  of  my  Father,  and  I  will  love  him,  and 

k  Matt,  xvi,  17;  John  vi,  44,  65;  Eph.  ii,  8;  I  Cor.  xii,  9;  Rom.  xii,  3;  Moroni  x,  11. 
I  See  Rom.  x,  17 
m  Matt,  vii,  21. 


112  THE    ARTICLES    OF    FAITH.  [LECT.   V. 

will  manifest  myself  to  him.""  The  instructions  of  the  Apos- 
tle James  are  particularly  explicit : — "What  doth  it  profit,  my 
brethren,  though  a  man  say  he  hath  faith,  and  have  not  works? 
can  faith  save  him?  If  a  brother  or  sister  be  naked,  and  desti- 
tute of  daily  food,  and  one  of  you  say  unto  them,  depart  in 
peace,  be  ye  warmed  and  filled;  notwithstanding  ye  give 
them  not  those  things  which  are  needful  to  the  body ;  what 
doth  it  profit?  Even  so  faith,  if  it  hath  not  works,  is  dead, 
being  alone.  Yea,  a  man  may  say,  Thou  hast  faith,  and  I 
have  works :  shew  me  thy  faith  without  thy  works,  and  I 
will  shew  thee  my  faith  by  my  works.""  And  to  this  may 
be  added  the  words  of  John: — "And  hereby  we  do  know  that 
we  know  him,  if  we  keep  his  commandments.  He  that 
saith,  I  know  him,  and  keepeth  not  his  commandments,  is 
a  liar,  and  the  truth  is  not  in  him.  But  whoso  keepeth  his 
word,  in  him  verily  is  the  love  of  God  perfected:  hereby 
know  we  that  we  are  in  him."1' 

18.  To  these  teachings  may  be  added  many  inspired 
utterances,  from  Nephite  scriptures7  and  from  modern  rev- 
elation,'' all  affirming  the  necessity  of  works,  and  denying  the 
saving  efficacy  of  mere  belief.  Yet  in  spite  of  the  plain 
word  of  God,  sectarian  dogmas  have  been  promulgated  to  the 
effect  that  by  faith  alone  man  may  achieve  salvation,  and 
that  a  mere  profession  of  belief  will  open  the  doors  of 
heaven  to  the  sinner.8  The  scriptures  cited  and  man's 
inherent  sense  of  justice  furnish  a  sufficient  refutation  of 
these  pernicious  doctrines. 


n  John  xiv,  21. 
o  James  ii,  14-18. 
■p  I  John  ii,  3-5. 

q  See  I  Nephi  xv,  33:  II  Nephi  xxix,  11:   Mosiah  v,   15;    Alma  vii.  27; 
xxxvii,  32-34:  xli,  3-5. 

r  Doc.  and  Co  v.  throughout. 
8  See  Note  2. 


ART.   4.1  REPENTANCE.  113 

REPENTANCE. 

19.  Nature  of  Repentance: — The  term  repentance  is  used 
in  the  scriptures  with  several  different  meanings,  but,  as  rep- 
resenting the  duty  required  of  all  who  would  obtain  forgiv- 
ness  for  transgression,  it  indicates  a  godly  sorrow  for  sin, 
producing  a  reformation  of  life,  and  embodies,  (1)  a  convic- 
tion of  guilt;  (2)  a  desire  to  escape  the  hurtful  effects  of 
sin;  and  (3)  an  earnest  determination  to  forsake  sin  and  to 
accomplish  good.  Repentance  is  a  result  of  contrition  of 
soul,  which  springs  from  a  deep  sense  of  humility,  and  this 
in  turn  is  dependent  upon  the  exercise  of  an  abiding  faith 
in  God.  Repentance  therefore  properly  ranks  as  the  second 
principle  of  the  gospel,  closely  associated  with  and  immedi- 
ately following  faith.  As  soon  as  one  has  come  to  recognize 
the  existence  and  authority  of  God,  he  feels  a  respect  for 
Divine  laws,  and  a  conviction  of  his  own  unworthiness.  His 
wish  to  please  the  Father,  whom  he  has  so  long  neglected, 
will  impel  him  to  forsake  sin;  'and  this  impulse  will  acquire 
added  strength  from  the  sinner's  natural  and  commendable 
desire  to  escape,  if  possible,  the  dire  results  of  his  own  way- 
wardness. With  the  zeal  inspired  by  fresh  conviction,  he 
will  crave  an  opportunity  of  showing  by  good  works  the  sin- 
cerity of  his  newly  developed  faith ;  and  he  will  regard  the 
remission  of  his  sins  as  the  most  desirable  of  blessings. 
Then  he  will  learn  that  this  gift  of  mercy  is  granted  on  cer- 
tain specific  conditions  only.*  The  first  step  toward  the 
blessed  state  of  forgiveness  consists  in  the  sinner  confessing 
his  sins ;  the  second,  in  his  forgiving  others  who  have  sinned 
against  him ;  and  the  third  in  his  showing  his  acceptance  of 
Christ's  atoning  sacrifice  by  obeying  the  Divine  require- 
ments. 

20.     (1.)  Confession  of  Sins  is  essential,  for  without  it  re- 

t  See  Note  3. 
9 


114  9   THE    ARTICLES    OF    FAITH.  [LECT.   V. 

pentance  is  incomplete.  The  Apostle  John  tells  us,  "If  we 
say  that  we  have  no  sin  we  deceive  ourselves,  and  the  truth  is 
not  in  us.  If  we  confess  our  sins,  He  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteous- 
ness."" We  read  also,  "He  that  covereth  his  sins  shall  not 
prosper,  but  whoso  confesseth  and  forsaketh  them  shall 
have  mercy."17  And  unto  the  Saints  in  this  dispensation  the 
Lord  has  said,  "Verily  I  say  unto  you,  I,  the  Lord,  forgive 
sins  unto  those  who  confess  their  sins  before  me  and  ask 
forgiveness,  who  have  not  sinned  unto  death.'""  And  that 
this  act  of  confession  is  included  in  repentance  is  shown  by 
the  Lord's  words:  "By  this  ye  may  know  if  a  man  re- 
penteth  of  his  sins :  Behold  he  will  confess  them  and  for- 
sake them."3' 

21.  (2.)  The  Sinner  Must  be  Willing  to  Forgive  Others,  if 
he  hopes  to  obtain  forgiveness.  Surely  his  repentance  is  but 
superficial  if  his  heart  be  not  softened  to  the  degree  of 
tolerance  for  the  weaknesses  of  his  fellows.  In  teaching 
His  hearers  how  to  pray,  the  Savior  instructed  them  to 
supplicate  the  Father:  "Forgive  us  our  debts  as  we  for- 
give our  debtors. ""  He  led  them  not  to  hope  for  forgive- 
ness if  in  their  hearts  they  forgave  not  one  another: 
"For,"  said  He,  "if  ye  forgive  men  their  trespasses,  your 
Heavenly  Father  will  also  forgive  you;  but,  if  ye  forgive 
not  men  their  trespasses,  neither  will  your  Father  forgive 
your  trespasses."2  And  forgiveness  between  man  and  man, 
to  be  acceptable  before  the  Lord,  must  be  unbounded.  In 
answering  Peter's  question,  "Lord,  how  oft  shall  my  brother 
sin  against  me,  and  I  forgive  him?  till  seven  times?"  the 


u  I  John  i,  8-9;  see  also  Psalms  xxxii,  5;  xxxviii,  18;  Mosiah  xxvi,  29-30. 

v  Prov.  xxviii,  13. 

w  Doc.  and  Cov.  lxiv,  7. 

x  Doc.  and  Cov.  lviii,  43. 

y  Matt,  vi,  12;  see  also  Luke  xi,  4. 

z  Matt,  vi,  14-15;  III  Nephi  xiii,  14-15. 


ART.   4.]  REPENTANCE.  115 

Master  said,  "I  say  not  unto  thee,  until  seven  times;  but 
until  seventy  times  seven;"  clearly  intending  to  teach  that 
man  must  ever  be  ready  to  forgive.  On  another  occasion 
He  taught  the  disciples,  saying,  "If  thy  brother  trespass 
against  thee,  rebuke  him,  and  if  he  repent,  forgive  him. 
And  if  he  trespass  against  thee  seven  times  in  a  day,  and 
seven  times  in  a  day  turn  again  to  thee  saying,  I  repent, 
thou  shalt  forgive  him."a 

22.  Illustrating  further  the  Divine  purpose  to  mete  unto 
men  the  measure  they  mete  unto  their  fellows,6  the  Savior 
put  forth  to  His  disciples  a  parable  of  a  king,  to  whom  one 
of  his  subjects  owed  an  enormous  sum  of  money,  ten  thou- 
sand talents;  but  when  the  debtor  humbled  himself  and 
pleaded  for  mercy,  the  compassionate  heart  of  the  king  was 
moved  and  he  forgave  his  servant  the  debt.  But  the  same 
servant,  going  out  from  the  presence  of  the  king,  met  a  fel- 
low-servant who  was  indebted  to  him  in  a  paltry  sum ;  forget- 
ting the  mercy  so  recently  shown  unto  himself,  he  seized  his 
fellow-servant  and  cast  him  into  prison  till  he  would  pay  the 
debt.  Then  the  king,  hearing  of  this,  sent  for  the  wicked 
servant,  and,  denouncing  him  for  his  lack  of  gratitude  and 
consideration,  handed  him  over  to  the  tormentors.0  The 
Lord  will  not  listen  to  petitions  nor  accept  an  offering  from 
one  who  has  bitterness  in  his  heart  toward  others;  "First 
be  reconciled  to  thy  brother,  and  then  come  and  offer  thy 
gift."rf  In  His  revealed  word  to  the  Saints  in  this  day,  the 
Lord  has  placed  particular  stress  upon  this  necessary  con- 
dition: "Wherefore  I  say  unto  you  that  ye  ought  to  forgive 
one  another,  for  he  that  forgiveth  not  his  brother  his  tres- 
passes, standeth  condemned    before  the  Lord,  for  there  re- 


a  Luke  xvii,  3-4. 

b  Matt,  vii,  2;  Mark  iv,  24;  Luke  vi,  ; 

e  Matt,  xviii,  23-35. 

d  Matt,  v,  23-24:  III  Nephi  xii,  23-24. 


116  THE    ARTICLES    OF    FAITH.  [LECT.   V. 

maineth  in  him  the  greater  sin  ;"e  and  to  remove  all  doubt 
as  to  the  proper  subjects  for  human  forgiveness,  it  is  added : — 
*'I,  the  Lord,  will  forgive  whom  I  will  forgive,  but  of  you 
it  is  required  to  forgive  all  men." 

23.  (3.)  Confidence  in  Christ's  Atoning  Sacrifice  consti- 
tutes the  third  essential  condition  in  obtaining  remission  of 
sins.  The  name  of  Christ  is  the  only  name  under  heaven 
whereby  men  may  be  saved/  and  we  are  taught  to  offer  our 
petitions  to  the  Father  in  the  name  of  His  Son.  Adam 
received  this  instruction  from  the  mouth  of  an  angel, 9  and 
the  Savior  personally  instructed  the  Xephites  to  the  same 
effect. h  But  no  person  can  truthfully  profess  faith  in 
Christ,  and  refuse  to  obey  His  commandments;  therefore 
obedience  is  essential  to  remission  of  sin ;  and  the  repentant 
sinner  will  eagerly  seek  to  learn  what  is  further  required  of 
him. 

24.  Repentance,  to  be  worthy  of  its  name,  must  comprise 
something  more  than  a  mere  self-acknowledgment  of  error; 
it  does  not  consist  in  lamentations  and  wordy  confessions, 
but  in  the  heart-felt  recognition  of  guilt,  which  carries  with 
it  a  horror  for  sin,  and  a  resolute  determination  to  make 
amends  for  the  past  and  to  do  better  in  the  future.  If  such 
a  conviction  be  genuine,  it  is  marked  by  that  godly  sorrow, 
which,  as  Paul  has  said,  "worketh  repentance  to  salvation, 
not  to  be  repented  of ;  but  the  sorrow  of  the  world  worketh 
death."*  Apostle  Orson  Pratt  has  wisely  said: — "It  would 
be  of  no  use  for  a  sinner  to  confess  his  sins  to  God,  unless 
he  were  determined  to  forsake  them;  it  would  be  of  no 
benefit  to  him  to  feel  sorry  that  he  had  done  wrong,  unless 
he  intended  to  do  wrong  no  more ;  it  would  be  folly  for  him 


e  Doc.  and  Cov.  lxiv,  9-10. 

/  Pearl  of  Great  Price  p.  32. 

g  Pearl  of  Great  Price,  Writings  of  Moses,  p.  19.  (1888  ed.) 

h  III  Nephi  xxvii,  5-7. 

i  II  Cor.  vii,  10. 


ART.  4.]  REPENTANCE.  117 

to  confess  before  God  that  he  had  injured  his  fellow-man, 
unless  he  were  determined  to  do  all  in  his  power  to  make  res- 
titution. Repentance,  then,  is  not  only  a  confession  of  sins, 
with  a  sorrowful,  contrite  heart,  but  a  fixed,  settled  purpose 
to  refrain  from  every  evil  way." 

25.  Repentance  Essential  to  Salvation: — This  evidence  of 
sincerity,  this  beginning  of  a  better  life,  is  required  of 
every  candidate  for  salvation.  In  the  obtaining  of  Divine 
mercy,  repentance  is  as  indispensable  as  faith,  it  must  be  as 
extensive  as  sin.  Where  can  we  find  an  absolutely  sinless 
mortal?  Sagely  did  the  Preacher  of  old  declare  "There  is 
not  a  just  man  upon  earth,  that  doeth  good  and  sinneth 
not."-*  Who,  therefore,  has  no  need  of  forgiveness?  who  is 
exempt  from  the  requirements  of  repentance?  God  has 
promised  forgiveness  unto  those  who  truly  repent  before 
Him,  it  is  unto  such  that  the  advantages  of  individual 
salvation,  through  the  atonement  of  Christ,  are  extended. 
Isaiah  thus  admonishes  to  repentance,  with  assuring  promises 
of  forgiveness:  "Seek  ye  the  Lord  while  he  may  be  found, 
call  ye  upon  him  while  he  is  near.  Let  the  wicked  forsake 
his  way,  and  the  unrighteous  man  his  thoughts:  and  let 
him  return  unto  the  Lord,  and  he  will  have  mercy  upon 
him;  and  to  our  God,  for  he  will  abundantly  pardon. "fc 

26.  The  burden  of  inspired  teachers  in  every  age  has 
been  the  call  to  repentance.  To  this  effect  was  heard  the 
voice  of  John  crying  in  the  wilderness,  "Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand."*  And  the  Savior  followed 
with  "Repent  ye  and  believe  the  gospel, "w  for  "Except  ye 
repent,  ye  shall  all  likewise  perish.  "w     So  too  proclaim  the 


j  Eccl.  vii,  20;  see  also  Rom.  iii,  10;  I  John  i,  8. 

k  Isa.  lv,  6-7;    see   also  II  Nephi  ix,  24;  Alma  v,  31-36,  49-56;  ix,  12;  Doc.  and 
Cov.  i,  32-33;  xix,  4;  xx,  29;  xxix,  44;  cxxxiii,  16. 
I  Matt,  iii,  2. 
m  Mark  i,  15. 
n  Luke  xiii,  3. 


118  THE    AETICLES    OF    FAITH.  [LECT.   V. 

apostles  of  old,  that  God  "commandeth  all  men  everywhere 
to  repent,"0  And  in  the  present  dispensation  has  come  the 
word,  "We  know  that  all  men  must  repent,  and  believe  on 
the  name  of  Jesus  Christ  *  *  *  or  they  cannot  be 
saved  in  the  kingdom  of  God."1' 

27.  Repentance,  a  Gift  from  God: — Repentance  is  a  means 
of  pardon,  and  is  therefore  one  of  God's  great  gifts  to  man. 
It  is  not  to  be  had  for  the  careless  asking;  it  may  not  be 
found  upon  the  highway,  it  is  not  of  earth,  but  a  treasure 
of  heaven,  and  is  given  with  care,  yet  with  boundless  liber- 
ality unto  those  who  have  brought  forth  works  that  warrant 
its  bestowal.9  That  is  to  say,  all  who  prepare  themselves 
for  repentance  will,  by  the  humbling  and  softening  influ- 
ence of  the  Holy  Spirit,  be  led  to  the  actual  possession  of 
this  great  gift.  When  Peter  was  charged  by  his  fellow- 
worshipers  with  a  breach  of  law  in  that  he  had  associated 
with  Gentiles,  he  told  his  hearers  of  the  Divine  manifesta- 
tions he  had  so  recently  received;  they  believed  and  de- 
clared "Then  hath  God  also  to  the  Gentiles  granted  repent- 
ance unto  life."r  Paul  also,  in  writing  to  the  Romans, 
teaches  that  repentance  comes  through  the  goodness  of 
God.s 

28.  Repentance  not  always  Possible: — The  gift  of  re- 
pentance is  extended  to  men  as  they  humble  themselves 
before  the  Lord,  it  is  the  testimony  of  the  Spirit  in  their 
hearts;  if  they  hearken  not  unto  the  monitor  it  will  again 
leave  them,  for  the  Spirit  of  God  strives  not  ever  with  man/ 
Repentance  becomes  more  difficult  as  the  sin  is  more  wilful ; 
it  is  by  humility  and  contrition  of  the  heart  that  sinners 


o  Acts  xvii,  30. 
1)  Doc.  and  Cov.  xx,  29. 
q  Matt,  iii,  7-8;  Acts  xxvi,  20. 
r  Acts  xi,  18. 

s  Rom.  ii,  4;  See  also  II  Tim.  ii,  25. 
Gen.  vi,  3;  Doc.  and  Cov.  i,  33. 


ART.   4.]  REPENTANCE.  119 

may  increase  their  faith  in  God,  and  so  obtain  from  Him 
the  priceless  gift  of  repentance.  As  the  time  of  repent- 
ance is  procrastinated,  the  ability  to  repent  grows  weaker ; 
neglect  of  opportunity  in  holy  things  brings  a  forfeit  of  the 
chance.  In  giving  commandment  to  Joseph  Smith,  in  the 
early  days  of  the  present  Church,  the  Lord  said,  "For  I 
the  Lord  cannot  look  upon  sin  with  the  least  degree  of 
allowance ;  nevertheless,  he  that  repents  and  does  the  com- 
mandments of  the  Lord  shall  be  forgiven,  and  he  that 
repents  not,  from  him  shall  be  taken  even  the  light  which 
he  has  received,  for  my  Spirit  shall  not  always  strive  with 
man  saith  the  Lord  of  Hosts."" 

29.  Repentance  Here  and  Hereafter: — The  Nephite 
prophet,  Alma,  described  the  period  of  earthly  existence  as 
a  probationary  state,  granted  unto  man  for  repentance  f  yet 
we  learn  from  the  scriptures  that  repentance  may  be 
obtained,  under  certain  conditions,  beyond  the  vail  of 
mortality.  Between  the  times  of  His  death  and  resurrec- 
tion, Christ  "preached  unto  the  spirits  in  prison,  which 
sometime  were  disobedient  when  once  the  long  suffering  of 
God  waited  in  the  days  of  ^N"oah  \"w  these  the  Son  visited, 
and  unto  them  He  preached  the  gospel,  "that  they  might 
be  judged  according  to  men  in  the  flesh,  who  received  not 
the  testimony  of  Jesus  in  the  flesh,  but  afterwards  received 
it."* 

30.  Yet  no  soul  is  justified  in  postponing  his  efforts  to 
repent  because  of  this  assurance  of  God's  long-suffering  and 
mercy.  We  know  not  on  what  terms  repentance  will  be 
obtainable  in  the  hereafter,  but  it  is  unreasonable  to  sup- 
pose that  the  soul  who  has  wilfully  rejected  the  opportunity 
of  repentance  in  this  life  will  find  it  easy  to  repent  there. 

u  Doc.  and  Co  v.  i,  31-33. 

v  Alma  xii,  24;  xxxiv,  32;  xlii,  4. 

w  I  Peter  iii,  19-20. 

x  Doc.  and  Co  v.  lxxvi,  73-74. 


120  THE    ARTICLES    OF    FAITH.  [LECT.   V. 

To  procrastinate1'  the  day  of  repentance  is  to  deliberately 
place  ourselves  in  the  power  of  the  adversary.  As  Amulek 
taught  and  admonished  the  multitude  of  old:  "For  behold 
this  life  is  the  time  for  men  to  prepare  to  meet  God,  *  *  * 
therefore  I  beseech  of  you  that  ye  do  not  procrastinate  the 
day  of  your  repentance  unto  the  end.  *  *  *  Ye  cannot 
say  when  ye  are  brought  to  that  awful  crisis,  that  I  will 
repent,  that  I  will  return  to  my  God.  Nay,  ye  cannot  say 
this ;  for  that  same  spirit  which*doth  possess  your  bodies  at 
the  time  that  ye  go  out  of  this  life,  that  same  spirit  will 
have  power  to  possess  your  body  in  that  eternal  world.  For 
behold,  if  ye  have  procrastinated  the  day  of  your  repentance, 
even  until  death,  behold  ye  have  become  subjected  to  the 
spirit  of  the  devil,  and  he  doth  seal  you  his."2 


NOTES. 


1.  Example  of  False  Faith :—" When  Europeans  first  began  their  explor- 
ations in  the  New  World,  the  Indians  whom  they  met  were  much  amazed  at  the 
power  and  explosive  properties  of  gun-powder,  and  asked  many  questions 
respecting  the  manner  in  which  it  was  produced.  The  Europeans,  taking 
advantage  of  the  ignorance  of  the  savages,  and  seeing  an  opportunity  to  increase 
their  wealth  by  the  deception,  told  the  Indians  that  it  was  the  seed  of  a  plant 
which  grew  in  the  lands  they  had  come  from,  and  doubtless  it  would  thrive  in 
their  land  also.  The  Indians,  of  course,  believed  this  statement,  and  purchased 
the  supposed  seed,  giving  in  exchange  for  it  large  quantities  of  gold.  In  implicit 
faith  they  carefully  planted  the  supposed  seed,  and  anxiously  watched  for  its 
sprouting  and  the  appearance  of  the  plant;  but  it  never  came.  They  had  faith 
in  the  statements  made  to  them  by  the  Europeans,  but  as  these  statements  were 
false,  and  therefore  the  evidence  on  which  the  Indians  based  their  belief  untrue, 
their  faith  was  vain."— Orson  Pratt. 

2.  The  Sectarian  Dogma  of  Justification  by  Faith  alone  has  exercised 
an  influence  for  evil  since  the  early  days  of  Christianity.  The  idea  upon  which 
this  pernicious  doctrine  was  founded,  was  at  first  associated  with  that  of  an 
absolute  predestination,  by  which  man  was  fore-doomed  to  destruction,  or  to  an 
utterly  undeserved  salvation.  Thus,  Luther  taught  as  follows: — "The  excellent, 
infallible,  and  sole  preparation  for  grace  is  the  eternal  election  and  predestina- 
tion of  God."    "Since  the  fall  of  man,  free-will  is  but  an  idle  word."    "A  man 


y  Alma  xxxiv,  33. 
z  Alma  xxxiv,  32-35. 


ART.  4.  J  NOTES.  121 

who  imagines  to  arrive  at  grace  by  doing  all  that  he  is  able  to  do,  adds  sin  to  sinr 
and  is  doubly  guilty."  "That  man  is  not  justified  who  performs  many  works; 
but  he  who  without  works  has  much  faith  in  Christ."  (For  these  and  other 
doctrines  of  the  so-called  "Reformation,"  see  D'Aubigne's  History  of  the  Reform- 
ation, vol.  i,  pp.  82,  83,  119,  122.)  In  Miller's  Church  History  (vol.  iv,  p.  514)  we 
read.  "The  point  which  the  reformer  [Luther]  had  most  at  heart  in  all  his 
labors,  contests,  and  dangers,  was  the  justification  by  faith  alone."  Melancthon 
voices  the  doctrine  of  Luther  in  these  words :  "Man's  justification  before  God 
proceeds  from  faith  alone.  This  faith  enters  man's  heart  by  the  grace  of  God 
alone;"  and  further,  "As  all  things  which  happen,  happen  necessarily,  according 
to  the  divine  predestination,  there  is  no  such  thing  as  liberty  in  our  wills." 
(D'Aubigne,  vol.  iii,  p.  340).  It  is  true  that  Luther  strongly  denounced,  and 
vehemently  disclaimed  responsibility  for,  the  excesses  to  which  this  teaching 
gave  rise,  yet  he  was  not  less  vigorous  in  proclaiming  the  doctrine.  Note  his- 
words:— "I,  Doctor  Martin  Luther,  unworthy  herald  of  the  gospel  of  our  Lord 
Jesus  Christ,  confess  this  article,  that  faith  alone  without  works  justifies  before 
God;  and  I  declare  that  it  shall  stand  and  remain  forever  in  despite  of  the  emperor 
of  the  Romans,  the  emperor  of  the  Turks,  the  emperor  of  the  Persians,— in  spite 
of  the  pope  and  all  the  cardinals, with  the  bishops,  priests,  monks,  and  nuns, — in 
spite  of  kings,  princes,  and  nobles,  and  in  spite  of  all  the  world  and  of  the  devils 
themselves;  and  that  if  they  endeavor  to  fight  against  this  truth  they  will  draw 
the  fires  of  hell  upon  their  heads.  This  is  the  true  and  holy  gospel,  and  the 
declaration  of  me,  Doctor  Luther,  according  to  the  teachings  of  the  Holy  Ghost." 
(D'Aubigne,  vol.  i,  p.  70). 

Fletcher  {End  of  Religious  Controversy,  p.  90)  illustrates  the  vicious  extreme  to 
which  this  evil  doctrine  led,  by  accusing  one  of  its  adherents  with  having  said, 
"Even  adultery  and  murder  do  not  hurt  the  pleasant  children,  but  rather  work 
for  their  good.  God  sees  no  sin  in  believers,  whatever  sin  they  may  commit.  * 
*  *  *  It  is  a  most  pernicious  error  of  the  schoolmen  to  distinguish  sins  accord- 
ing to  the  fact,  and  not  according  to  the  person.  Though  I  blame  those  who  say, 
let  us  sin  that  grace  may  abound,  yet  adultery,  incest,  and  murder,  shall  upon 
the  whole,  make  me  holier  on  earth,  and  merrier  in  heaven." 

A  summary  of  the  mediaeval  controversy  regarding  the  means  of  grace,  includ- 
ing the  doctrines  of  Luther  and  others,  is  presented  in  Roberts'  Outlines  of  Eccle- 
siastical History,  part  iii,  section  ii;  to  which  the  student  is  referred.  The  quota- 
tions given  above  are  incorporated  therein. 

3.  Forgiveness  not  always  Immediate:— "On  account  of  the  magni- 
tude of  sins  committed,  repentance  is  not  always  followed  by  forgiveness  and 
restoration.  For  instance,  when  Peter  was  preaching  to  the  Jews,  who  had 
slain  Jesus  and  taken  His  blood  on  themselves  and  their  children,  he  did  not  say, 
repent  and  be  baptized  for  the  remission  of  sins;  but,  'Repent  ye  therefore,  and 
be  converted,  that  your  sins  may  be  blotted  out,  when  the  times  of  refreshing 
shall  come  from  the  presence  of  the  Lord;  and  [when]  He  shall  send  Jesus 
Christ,  which  before  was  preached  unto  you ;  whom  the  heaven  must  receive 
until  the  times  of  the  restitution  of  all  things.'  (Acts  iii,  19-21.)  That  is,  repent 
now,  and  believe  in  Jesus  Christ,  that  you  may  be  forgiven  when  He  whom  you 
have  slain  shall  come  again  in  the  days  of  the  restitution  of  all  things;  and 
prescribe  to  you  the  terms  on  which  you  may  be  saved."— Compendium,  p.  28. 


122  THE  ARTICLES  OF  FAITH.        [LECT.  VI, 


LECTUEE  VI. 

BAPTISM. 

Article  4:— We  believe  that  the  first  principles  and  ordinances  of  the  Gospel 
are:—    *    *    *    (3)    Baptism  by  immersion  for  the  remission  of  sins;    *    *    *. 

1.  Nature  of  Baptism: — Among  the  Latter-day  Saints, 
water  baptism  ranks  as  the  third  principle,  and  the  first 
essential  ordinance,  of  the  gospel.  Baptism  is  the  gateway 
leading  into  the  fold  of  Christ,  the  portal  to  the  Church, 
the  established  rite  of  naturalization  in  the  kingdom  of 
heaven.  The  candidate  for  admission  into  the  Church 
and  kingdom,  having  obtained  and  professed  faith  in  the 
Lord  Jesus  Christ,  and  having  sincerely  repented  of  his 
sins,  is  properly  required  to  give  evidence  of  this  spiritual 
sanctification  by  some  outward  ordinance,  prescribed  by 
authority  as  the  sign  or  symbol  of  the  new  profession.  The 
initiatory  ordinance  is  baptism  by  water,  to  be  followed  by 
the  higher  baptism  of  the  Holy  Spirit ;  and,  as  a  result  of  this 
act  of  obedience,  remission  of  sins  is  granted. 

2.  How  simple  are  the  means  thus  ordained  for  admission 
into  the  fold ;  they  are  within  the  reach  of  the  poorest  and 
weakest,  as  also  of  the  rich  and  powerful!  What  symbol 
more  expressive  of  a  cleansing  from  sin  could  be  given,  than 
that  of  baptism  in  water?  Baptism  is  made  a  sign  of  the 
covenant  entered  into  between  the  repentant  sinner  and  his 
Maker,  that  thereafter  he  will  seek  to  observe  the  Divine 
commands.  Concerning  this  fact,  the  Prophet  Alma  thus 
admonished  and  instructed  the  people  of  Gideon: — "Yea,  I 
say  unto  you,  come  and  fear  not,  and  lay  aside  every  sin, 
which  easily  doth  beset  you,  which  doth  bind  you  down  to 
destruction,  yea,  come  and  go  forth,  and  show  unto  your 


ART.   4.]  BAPTISM.  123 

God  that  ye  are  willing  to  repent  of  your  sins,  and  enter 
into  a  covenant  with  him  to  keep  his  commandments,  and 
witness  it  unto  him  this  day,  by  going  into  the  waters  of 
baptism."" 

3.  The  humbled  sinner,  convicted  of  his  transgression, 
through  the  bestowal  of  God's  good  gifts  of  faith  and 
repentance,  will  hail  most  joyfully  any  means  of  cleansing 
himself  from  pollution,  now  so  repulsive  in  his  eyes;  all 
such  will  cry  out  as  did  the  stricken  Jewish  multitude  at 
Pentecost,  "What  shall  we  do?"  Unto  such  comes  the 
answering  voice  of  the  Spirit,  through  the  medium  of 
scripture,  or  by  the  mouths  of  the  Lord's  appointed  ser- 
vants, "Repent  and  be  baptized  every  one  of  you  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins."b  Springing 
forth  as  a  result  of  contrition  of  soul,  baptism  has  been  very 
appropriately  called  the  first  fruits  of  repentance. d 

4.  The  Establishment  of  Baptism  dates  from  the  time  of 
the  earliest  history  of  the  race.  When  the  Lord  manifested 
Himself  to  Adam  after  the  expulsion  from  the  Garden  of 
Eden,  He  promised  the  patriarch  of  the  race,  "If  thou  wilt 
turn  unto  me  and  hearken  unto  my  voice,  and  believe,  and 
repent  of  all  thy  transgressions,  and  be  baptized,  even  in 
water,  in  the  name  of  mine  Only  Begotten  Son,  who  is  full 
of  grace  and  truth,  which  is  Jesus  Christ,  the  only  name 
which  shall  be  given  under  heaven,  whereby  salvation  shall 
come  unto  the  children  of  men,  ye  shall  receive  the  gift  of 
the  Holy  Ghost,  asking  all  things  in  His  name,  and  what- 
soever ye  shall  ask,  it  shall  be  given  you.  *  *  * 
And  it  came  to  pass,  when  the  Lord  had  spoken  with 
Adam,  our  father,  that  Adam  cried  unto  the  Lord,  and  he 
was  caught  away  by  the  Spirit  of  the  Lord,  and  was  carried 


a  Alma  vii,  15. 
b  Acts  ii,  37-38. 
d  Moroni  viii,  25. 


124  THE    ARTICLES    OF    FAITH.  [LECT.   VI. 

down  into  the  water,  and  was  laid  under  the  water,  and  was 
brought  forth  out  of  the  water.  And  thus  he  was  bap- 
tized, and  the  Spirit  of  God  descended  upon  him,  and  thus 
he  was  born  of  the  Spirit,  and  became  quickened  in  the  inner 
man."5  Enoch  preached  the  doctrine  of  repentance  and 
baptism,  and  did  baptize  the  people,  and  as  many  as  accepted 
these  teachings  and  submitted  to  the  requirements  of  the 
gospel,  became  sanctified  and  holy  in  the  sight  of  God. 

5.  The  Special  Purpose  of  Baptism  is  to  afford  admission 
to  the  Church  of  Christ  with  remission  of  sins.  What  need 
of  more  words  to  prove  the  worth  of  this  divinely  ap- 
pointed ordinance?  What  gift  could  be  offered  the  human 
race  greater  than  a  ready  means  of  obtaining  forgiveness  for 
transgression?  Justice  forbids  the  granting  of  universal 
and  unconditional  pardon  for  sins  committed,  except  through 
obedience  to  ordained  law;  but  means  simple  and  effective 
are  provided,  whereby  the  penitent  sinner  may  enter  into  a 
covenant  with  God,  sealing  that  covenant  with  the  sign  that 
commands  recognition  in  heaven,  that  he  will  submit  him- 
self to  the  laws  of  God;  thus  he  places  himself  within  the 
reach  of  Mercy,  under  whose  protecting  influence  he  may 
win  eternal  life. 

6.  Biblical  Proofs,  that  baptism  is  designed  as  a  means 
of  securing  to  man  a  remission  of  his  sins,  are  abundant. 
John  the  Baptist  was  the  special  preacher  of  this  doctrine 
in  the  days  immediately  preceding  the  Savior's  ministry  in 
the  flesh ;  and  the  voice  of  this  priest  of  the  desert  stirred 
Jerusalem  and  reverberated  through  all  Judaea,  proclaiming 
remission  of  sins  as  the  fruits  of  acceptable  baptism/ 

7.  Saul  of  Tarsus,  a  zealous  persecutor  of  the  followers 
of  Christ,  while  journeying  to  Damascus,  intent  on  a  further 
exercise  of  his  ill-directed  zeal,  received  a  special  manifesta- 

b  Pearl  of  Great  Price,  Writings  of  Moses,  pp.  32-34,  (1888  ed.) 
c  Mark  i,  4:  Luke  iii,  3. 


AKT.   4.]  BAPTISM.  125 

tion  of  the  power  of  God,  and  was  converted  with  signs  and 
wonders.  He  heard  and  answered  the  voice  of  Christ,  and 
thus  became  a  special  witness  of  his  Lord.  Yet  even  this 
unusual  demonstration  of  Divine  favor  was  insufficient. 
Blinded  through  the  glory  that  had  been  manifested  unto  him, 
humbled  and  earnest,  awakening  to  the  terrible  fact  that 
he  had  been  persecuting  his  Redeemer,  he  exclaimed  in 
anguish  of  soul,  "What  shall  I  do,  Lord?"  He  was  directed 
to  go  to  Damascus,  there  to  learn  more  of  God's  will  con- 
cerning him.  Gladly  did  he  receive  the  Lord's  messenger, 
devout  Ananias,  who  ministered  unto  him  so  that  he  re- 
gained his  sight,  and  then  taught  him  baptism  as  a  means 
of  obtaining  forgiveness. d 

8.  And  Saul,  known  now  as  Paul,  thereafter  a  preacher 
of  righteousness,  and  an  apostle  of  the  Lord  Jesus  Christ, 
taught  to  others  the  same  great  saving  principle,  that  by 
baptism  in  water  comes  regeneration  from  sin.e  In  forceful 
language,  and  attended  with  special  evidences  of  Divine 
power,  Peter  declared  the  same  doctrine  to  the  penitent 
multitude.  Overcome  with  grief  at  the  recital  of  what 
they  had  done  to  the  Son  of  God,  they  cried  out  "Men  and 
brethren,  what  shall  we  do?"  Promptly  came  the  answer, 
with  apostolic  authority,  "Repent,  and  be  baptized  every 
one  of  you  in  the  name  of  Jesus  Christ  for  the  remission  of 
sins.'? 

9.  Book  of  Mormon  prophets  gave  the  same  testimony  to 
the  western  fold  of  Christ.  To  this  effect  were  the  words 
of  Xephi,  the  son  of  Lehi,  addressed  to  his  brethren: — "For 
the  gate  by  which  ye  should  enter,  is  repentance,  and 
baptism  by  water;  and  then  cometh  a  remission  of  your 
sins  by  fire,  and  by  the  Holy  Ghost."3     So  did  Alma  teach 

rfActs  xxii,  1-16. 

*  Titus  iii,  5. 

/  Acts  ii,  36-37;  see  also  I  Peter  iii,  81. 

g  II  Nephi  xxxi,  17. 


126  THE    ARTICLES    OF    FAITH.  [LECT.   TI. 

the  people  of  Gideon,  as  already  quoted/  Xephi,  the 
grandson  of  Helaman,  immediately  preceding  Christ's 
advent  upon  earth,  went  forth  amongst  his  people,  baptiz- 
ing unto  repentance,  from  which  followed  "a  great  re- 
mission of  sins."*  Nephi  ordained  assistants  in  the  minis- 
try, "that  all  such  as  should  come  unto  them,  should  be 
baptized  with  water,  and  this  as  a  witness  and  a  testimony 
before  God,  and  unto  the  people,  that  they  had  repented  and 
received  a  remission  of  their  sins."J  Mormon  adds  his  own 
testimony,  as  commissioned  of  Christ,  exhorting  the 
people  to  forsake  their  sins  and  be  baptized  for  remis- 
sion thereof/ 

10.  Modern  Revelation,  concerning  baptism  and  its  object, 
shows  that  the  same  importance  is  ascribed  by  the  Lord  to 
to  the  ordinance  today  as  in  earlier  times.  That  there  may 
be  no  question  as  to  the  application  of  this  doctrine  to  the 
Church  in  the  present  dispensation,  the  principle  has  been 
re-stated,  the  law  has  been  re-enacted  for  our  guidance. 
The  elders  of  the  Church  are  comissioned  to  preach  the 
remission  of  sins  as  obtainable  through  the  means  of 
authorized  baptism. l 

11.  Fit  Candidates  for  Baptism: — The  prime  objects  of 
baptism  being  admission  to  the  Church,  with  remission  of 
sins,  and  this  coming  only  through  the  exercise  of  faith  in 
God  and  true  repentance  before  Him,  it  naturally  follows 
that  baptism  can  in  justice  be  required  of  those  only  who 
are  capable  of  exercising  faith  and  working  repentance."1  In 
a  revelation  on  Church  government  given  through  Joseph 
the  Prophet,  April,   1830,  the  Lord  specifically  states  the 


h  Alma  vii,  14-15. 

i  III  Nephi  i,  23. 

j  III  Nephi  vii,  24-26. 

k  III  Nephi  xxx,  2. 

I  Doc.  and  Cov.  xix,  31;  lv,  2;  lxviii,  27;  lxxvi,  51,  52;  lxxxiv,  27,  74. 

m  See  Note  1. 


ART.  4.]  BAPTISM.  127 

conditions  under  which  persons  may  be  received  into  the 
Church  through  baptism:  these  are  His  words: — "All  those 
who  humble  themselves  before  God,  and  desire  to  be  bap- 
tized, and  come  forth  with  broken  hearts  and  contrite  spirits, 
and  witness  before  the  Church  that  they  have  truly  repented 
of  all  their  sins,  and  are  willing  to  take  upon  them  the  name 
of  Jesus  Christ,  having  a  determination  to  serve  him  to  the 
end,  and  truly  manifest  by  their  works  that  they  have 
received  of  the  Spirit  of  Christ  unto  the  remission  of 
their  sins,  shall  be  received  by  baptism  into  his   Church. n 

12.  Such  conditions  exclude  all  who  have  not  arrived  at 
the  age  of  discretion  and  responsibility ;  and  by  special  com- 
mandment the  Lord  has  forbidden  the  Church  to  receive  any 
who  have  not  attained  to  such  age.0  By  revelation,  the 
Lord  has  designated  eight  years  as  the  age  at  which  children 
may  be  properly  baptized  into  the  Church,  and  parents  are 
required  to  prepare  their  children  for  the  ordinances  of  the 
Church,  by  teaching  them  the  doctrines  of  faith,  repentance, 
baptism,  and  the  gift  of  the  Holy  Ghost.  Failure  in  this 
requirement  will  be  accounted  by  the  Lord  as  a  sin  resting 
upon  the  heads  of  the  parents. p 

13.  Infant  Baptism: — The  Latter-day  Saints  are  opposed 
to  the  practice  of  infant  baptism,  which  indeed  they  believe 
to  be  sacrilege  in  the  eyes  of  God.  No  one  having  faith  in 
the  word  of  God  can  look  upon  the  child  as  impure ;  such  an 
innocent  being  needs  no  initiation  into  the  fold,  for  it  has 
never  strayed  therefrom;  it  needs  no  remission  of  sins,  for  it 
is  sinless;  and  should  it  die  before  it  has  become  contami- 
nated by  the  sins  of  earth,  it  will  be  received  again,  without 
baptism,  into  the  presence  of  its  God.  Yet  there  are  many 
professedly  Christian  teachers  who  declare  that  as  all  Chil- 


tt  Doc.  and  Cov.  xx,  37. 
o  Doc.  and  Cov.  xx,  71. 
p  Doc.  and  Cov.  lxviii,  25-27. 


128  THE    ARTICLES    OF    FAITH.  [LECT.   VI. 

dren  are  born  into  a  wicked  world,  they  are  themselves  wicked, 
and  must  be  cleansed  in  the  waters  of  baptism  to  be  made 
acceptable  to  God.  How  heinous  is  such  a  doctrine ! — the 
child  to  whom  the  Savior  pointed  as  an  example  of  emula- 
tion of  those  even  who  had  received  the  holy  apostleship,9  the 
Lord's  selected  type  of  the  kingdom  of  heaven,  the  favored 
spirits  whose  angels  stand  forever  in  the  presence  of  the 
Father,  faithfully  reporting  all  that  may  be  done  unto 
their  sacred  charges'" — such  souls  are  to  be  rejected  and  cast 
into  torment  because  their  earthly  guardians  failed  to  have 
them  baptized !     To  teach  such  a  doctrine  is  sin. 

14.  The  History  of  Infant  Baptism  is  instructive,  as  throw- 
ing light  upon  the  origin  of  this  erratic  practice.  It  is 
certain  that  the  baptism  of  infants,  or  pedobaptism  (Greek 
paidos,  child,  and  baptis?nos,  baptism)  as  it  is  styled  in 
theological  lore,  was  not  taught  by  the  Savior,  nor  by  His 
apostles.  Some  point  to  the  incident  of  Christ  blessing 
little  children,  and  rebuking  those  who  would  forbid  the 
little  ones  coming  unto  Him,*  as  an  evidence  in  favor  of 
infant  baptism;  but,  as  Bishop  Jeremy  Taylor  has  tersely 
replied: — "From  the  action  of  Christ's  blessing  infants,  to 
infer  they  are  to  be  baptized,  proves  nothing  so  much  as 
that  there  is  a  want  of  better  argument ;  for  the  conclusion 
would  with  more  probability  be  derived  thus:  Christ  blessed 
infants,  and  so  dismissed  them,  but  baptized  them  not; 
therefore  infants  are  not  to  be  baptized." 

15.  There  is  no  authentic  record  of  infant  baptism  hav- 
ing been  practiced  during  the  first  two  centuries  after 
Christ,  and  the  custom  probably  did  not  become  general  till 
the  fifth  century;  from  the  last-named  time  until  the 
Reformation,  however,  it  was  accepted   by  most  of  the  pro- 


q  Matt,  xviii,  1-6. 

/•  Verse  10. 

*Matt>  xix,  13;  Mark  x,  13;  Luke  xviii, 


ART.   4.]  BAPTISM.  129 

fessed  Christian  churches.  But  even  during  that  dark  age, 
many  theological  disputants  raised  their  voices  against  this 
unholy  rite/  In  the  early  part  of  the  sixteenth  century,  a 
sect  rose  into  prominence  in  Germany,  under  the  name  of 
Anabaptists  (Greek  ana,  again,  and  baptizo,  baptize)  dis- 
tinguished for  its  opposition  to  the  practice  of  infant  bap- 
tism, and  deriving  its  name  from  the  requirement  made  of 
all  its  members  who  had  been  baptized  in  infancy  that  they 
be  baptized  again.  This  denomination,  commonly  called  the 
Baptists,  has  become  greatly  divided  by  internal  disputes ; 
but  in  general,  the  Baptists  have  maintained  a  unity  of  belief 
in  opposing  the  baptism  of  irresponsible  children. 

16.  Some  pedobaptists  have  attempted  to  prove  an 
analogy  between  baptism  and  circumcision;  but  for  such 
position  there  is  no  scriptural  warrant.  Circumcision  was 
made  the  mark  of  a  covenant  between  God  and  His  chosen 
servant  Abraham,"  a  symbol  regarded  by  the  posterity  of 
Abraham  as  indicative  of  their  freedom  from  the  idolatry  of 
the  times,  and  of  God's  acceptance  of  them ;  and  nowhere 
is  circumcision  made  a  means  for  remission  of  sins.  That 
rite  was  applicable  to  males  only;  baptism  is  administered 
to  both  sexes.  Circumcision  was  to  be  performed  on  the 
eighth  day  after  birth,  even  though  such  should  fall  on  the 
Sabbath.1*  In  the  third  century  a  council  of  bishops  was  held 
under  the  presidency  of  Cyprian,  Bishop  of  Carthage,  at 
which  it  was  gravely  determined,  that  to  postpone  baptism 
until  the  eighth  day  after  birth  was  dangerous,  and  con- 
sequently not  to  be  allowed. 

17.  Infant  Baptism  is  Forbidden  in  the  Book  of  Mormon, 
from  which  fact  we  know  that  discussion  upon  this  subject 
must   have  arisen  among  the  Kephites.     Mormon,  having 

t  See  Note  2. 
u  Gen.  xvii,  1-14. 
w  John  vii,  22-23. 
10 


130  THE    AETICLES    OF    FAITH.  [LECT.  VI 

received  special  revelation  from  the  Lord  concerning  the 
matter,  wrote  an  epistle  thereon  to  his  son  Moroni,  in  which 
he  denounces  the  practice  of  infant  baptism,  and  declares 
that  any  one  who  supposeth  that  little  children  need  bap- 
tism is  in  the  gall  of  bitterness,  and  in  the  bonds  of  iniquity, 
denying  the  mercies  of  Christ,  and  setting  at  naught  His 
atonement  and  the  power  of  His  redemption. x 

18.  Baptism  Essential  to  Salvation: — Most  of  the  proofs 
concerning  the  object  of  baptism  apply  with  equal  force 
to  the  proposition  that  baptism  is  necessary  for  salvation ; 
for,  inasmuch  as  remission  of  sins  constitutes  a  special  pur- 
pose of  baptism,  and  as  no  soul  can  be  saved  in  the  king- 
dom of  heaven  with  unforgiven  sins,  it  is  plain  that  baptism 
is  essential  to  salvation.  Salvation  is  promised  to  man  on 
condition  of  his  obedience  to  the  commands  of  God ;  and,  as 
the  scriptures  conclusively  prove,  baptism  is  one  of  the  most 
important  of  such  requirements.  Baptism,  being  com- 
manded of  God,  must  be  essential  to  the  purpose  for  which 
it  is  instituted,  for  our  Father  deals  not  with  unnecessary 
forms.  Baptism  is  required  of  all  who  have  attained  to 
years  of  accountability;  none  are  exempt. 

19.  Even  Christ,  standing  as  a  man  without  sin  in  the 
midst  of  a  sinful  world,  was  baptized,  "to  fulfill  all  right- 
eousness,"1' such  being  the  purpose,  as  declared  by  the 
Savior  Himself  to  the  hesitating  priest,  who,  zealous  as  he 
was  for  his  great  mission,  yet  demurred  when  asked  to  bap- 
tize One  whom  he  considered  sinless.  Centuries  before  the 
great  event,  Nephi,  prophesying  among  the  people  in  the 
western  world,  fore-told  the  baptism  of  the  Savior,  and  beau- 
tifully explained  how  righteousness  would  be  thereby  ful- 
filled \z — "And  now  if   the  Lamb  of  God,   he    being  holy 


x  Moroni  viii.    Read  the  entire  epistle. 

y  Matt,  iii,  15. 

z  II  Nephi  xxxi,  5-8. 


ART.  4.]  BAPTISM.  131 

should  have  need  to  be  baptized  by  water  to  fulfill  all  right- 
eousness, 0,  then,  how  much  more  need  have  we,  being 
unholy,  to  be  baptized?" 

20.  The  words  of  the  Savior,  spoken  while  He  ministered 
in  the  flesh,  declare  baptism  to  be  essential  to  salvation. 
One  of  the  rulers  of  the  Jews,  Mcodemus,  came  to  Christ  by 
night  and  made  a  profession  of  confidence  in  the  instruc- 
tions of  the  Savior,  whom  he  designated  as  "a  teacher  come 
from  God."  Seeing  his  faith,  Jesus  taught  unto  him  one  of 
the  chief  laws  of  heaven,  saying,  "Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God."  A  question  by 
Xicodemus  called  forth  from  the  Savior  the  additional  declar- 
ation, "Verily,  verily  I  say  unto  thee,  except  a  man  be  born 
of  water  and  of  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God.a  It  is  practically  indisputable,  that  the  watery 
birth  here  referred  to  as  essential  to  entrance  into  the 
kingdom,  is  baptism.  We  learn  further  concerning  Christ's 
attitude  toward  baptism,  that  He  required  the  ordinance  of 
those  who  professed  to  become  His  disciples.6  When  appear- 
ing to  the  Eleven  in  His  resurrected  state,  giving  them  His 
farewell  blessing  and  final  commission,  He  commanded  them, 
"Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost  ;"c  and,  concerning  the  results  of  baptism  He  taught 
them,  that  "He  that  believeth  and  is  baptized  shall  be 
saved,  but  he  that  believeth  not  shall  be  damned.  "d 

21.  Plain  as  seems  the  spirit  of  these  instructions  and 
promises,  there  are  nevertheless  many,  who,  while  profess- 
ing to  teach  the  doctrine  of  the  Eedeemer,  evade  the  mean- 
ing of  His  precepts,  and  declare  that  because  He  said   "he 


a  John  iii,  1-5. 
b  Johniv,  1-2. 
e  Matt,  xxviii, 
d  Mark  xvi,  16. 


132  THE    AETICLES    OF    FAITH.  [LECT.   VI. 

that  believeth  not  shall  be  damned,"  instead  of  "he  that  is 
not  baptized  shall  be  damned,"  baptism  is  after  all  not 
an  essential,  but  a  mere  convenience  or  simple  propriety, 
in  the  plan  of  salvation.  It  is  a  mockery  of  faith  to  profess 
belief  in  Christ  while  refusing  to  abide  by  His  command- 
ments. To  believe  the  word  of  God  and  do  it  not,  is  to 
increase  our  culpability ;  such  a  course  but  adds  hypocrisy 
to  other  sin.  Surely  the  full  penalty  provided  for  wilful 
unbelief  will  fall  to  the  lot  of  the  professed  believer  who 
refuses  to  yield  obedience  to  the  very  principles  in  which  he 
boasts  of  having  faith.  And  what  can  be  said  of  the  sin- 
cerity of  one  who  refuses  to  obey  the  Divine  commands, 
except  there  be  specific  penalties  provided  for  disobedience? 
Can  such  a  one's  repentance  be  sincere,  when  he  now  is  sub- 
missive only  through  fear  of  punishment?  However,  in 
stating  this  principle  for  the  government  of  the  Saints  in 
the  present  dispensation,  the  Lord's  words  are  more  partic- 
ular and  specific,  "And  he  that  believeth  and  is  baptized 
shall  be  saved,  and  he  that  believeth  not,  and  is  not  baptized, 
shall  be  damned."6 

22.  The  same  doctrine  concerning  the  necessity  of  bap- 
tism was  preached  by  the  disciples  of  Christ,  particularly 
those  who  were  immediately  associated  with  Him  in  the  min- 
istry. John  the  Baptist  testifies  that  he  had  been  appointed 
to  baptize  with  water/  and,  concerning  those  who  accepted 
John's  teachings,  the  Savior  declared  that  they,  even  though 
they  were  publicans,  justified  God,  while  the  Pharisees  and 
lawyers  who  refused  to  be  baptized,  "rejected  the  counsels 
of  God  against  themselves,"0' thereby,  most  assuredly  forfeit- 
ing their  claim  to  salvation.  As  already  pointed  out,  Peter, 
the  chief  of  the  apostles,  had  but  one  answer  to  give  to  the 


e  Doc.  and  Cov.,  cxii,  29. 
/  John  i,  33. 
a  Luke  vii,  30. 


ART.   4.]  BAPTISM.  133 

eager  multitude  seeking  to  know  the  essentials  of  salvation, 
"Repent  and  be  baptized,  every  one  of  you.'"1 

23.  Christ's  humble  compliance  with  the  will  of  His 
Father,  by  submitting  to  baptism  even  though  He  stood  sin- 
less, surely  declares  to  the  world  in  language  more  forceful 
than  words,  that  none  are  exempt  from  this  condition,  that 
baptism  indeed  is  a  requisite  for  salvation.  So,  no  evidence 
of  Divine  favor,  no  bestowal  of  heavenly  gifts,  excuses  man 
from  obedience  to  this  and  other  requirements  of  the  gospel. 
Many  illustrations  of  this  fact  have  been  given  in  connec- 
tion with  the  purpose  of  baptism.  Saul  of  Tarsus,  though 
permitted  to  hear  the  voice  of  His  Redeemer,  could  only 
enter  the  Church  of  Christ  through  the  portals  of  baptism 
by  water  and  by  the  Holy  Ghost/  Afterward  he  preached 
baptism:;  declaring  that  by  that  ordinance  may  "we  put  on 
Christ,"  becoming  the  children  of  God.  Cornelius,  the  cen- 
turion, was  acknowledged  of  God  through  prayers  and  alms, 
and  an  angel  came  to  him,  and  instructed  him  to  send  for 
Peter,  who  would  tell  him  what  to  do.  The  apostle,  having 
been  specially  prepared  by  the  Lord  for  this  mission,  entered 
the  house  of  the  penitent  Gentile,  though  to  do  such,  was 
to  violate  the  customs  of  the  Jews ;  and  taught  him  and  his 
family  of  Christ  Jesus.  Even  while  Peter  was  speaking,  the 
Holy  Ghost  fell  upon  his  hearers,  so  that  they  testified  by 
the  gift  of  tongues,  and  greatly  magnified  God.-7'  Yet  the 
bestowal  of  such  great  gifts  in  no  degree  exempted  them 
from  compliance  with  the  law  of  baptism;  and  Peter  com- 
manded them  to  be  baptized  in  the  name  of  the  Lord. 

24.  Christ's  ministers  on  the  western  continent  were  not 
less  energetic   in   promulgating   the  doctrine   of   baptism. 


h  Acts  ii,  38;  see  also  I  Peter  iii,  21 
i  Acts  ix,  1-18;  xxii,  1-16. 
j  Acts  x,  30-48. 


134  THE    ARTICLES    OF    FAITH.  [LECT.  VI. 

Lehifc  and  his  son  Nephi/  each  testified  of  the  baptism  of 
the  Savior,  and  of  the  absolute  necessity  of  baptism  by 
water  and  by  the  Holy  Ghost  on  the  part  of  all  seekers  after 
salvation.  Nephi  beautifully  compares  repentance  and  bap- 
tism by  water  and  the  Spirit  to  the  gate  leading  into  the  fold 
of  Christ. m  Alma  the  first  preached  baptism  as  indispensable 
to  salvation,  calling  upon  the  people  to  witness  unto  the 
Lord  by  their  observance  of  this  principle,  that  they  cove- 
nanted to  keep  His  commandments.  The  second  Alma, 
son  of  the  former,  proclaimed  baptism  as  a  means  of  salva- 
tion, and  consecrated  ministers  to  baptize. n 

25.  During  the  last  century  preceding  the  birth  of 
Christ,  the  work  of  God  among  the  Lamanites  was  begun, 
by  the  preaching  of  faith,  repentance,  and  baptism ;  Ammon 
declared  this  doctrine  to  King  Lamoni  and  his  people." 
Helaman  preached  baptism  f  and  in  the  time  of  his  ministry, 
less  than  half  a  century  before  Christ's  advent  on  earth,  we 
read  that  tens  of  thousands  united  themselves  with  the 
Church  by  baptism.  So  also  preached  Helaman's  sons,9  and 
his  grandson,  Nephi/  These  baptisms  were  performed  in 
the  name  of  the  Messiah  who  was  to  come ;  but  when  He 
came  to  His  western  flock,  He  directed  that  they  should  be 
baptized  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost ;  and  bestowed  upon  twelve  chosen  ser- 
vants the  authority  to  officiate  in  the  ordinance,8  promising 
the  riches  of  heaven,  unto  all  who  would  comply  with  His 
law,  and  unto  such  only. 

k  I  Nephi  x,  7-10. 

I  II  Nephi  xxxi,  4-14. 

m  II  Nephi  xxxi,  17. 

n  Mos.  xviii,  8-17;  Alma  v,  61,  62;  ix,  27. 

o  Alma  xix,  35. 

p  Alma  lxii,  45. 

q  Hel.  v,  14-19.      V 

r  in  Nephi  i,  23. 

s  III  Nephi  xi,  22-25:  xii,  1-2 


ART.  4.]  BAPTISM.  135 

26.  Evidence  is  abundant  that  the  Savior  regarded  the 
baptized  state  as  an  essential  condition  of  membership  in 
His  Church;  thus,  when  instituting  the  sacrament  among 
the  Nephites,  He  instructed  His  disciples  to  administer  it 
unto  those  only  who  had  been  properly  baptized/  Further, 
we  are  informed  that  those  who  were  baptized  as  Jesus  had 
directed,  were  called  the  Church  of  Christ."  True  to  the 
Savior's  promise,  the  Holy  Ghost  came  to  those  who  were 
baptized  by  His  ordained  authority,  thus  adding  to  water- 
baptism  the  higher  baptism  of  fire  and  the  Holy  Ghost;1'  and 
many  of  them  received  wonderful  manifestations  of  the 
Divine  approval,  seeing  and  hearing  unspeakable  things, 
not  lawful  to  be  written.  The  faith  of  the  people  showed 
itself  in  good  works,"'  in  prayers  and  fasting*  in  acknowl- 
edgment of  which  Christ  reappeared,  this  time  manifesting 
Himself  to  the  disciples  whom  He  had  called  to  the  ministry ; 
and  unto  them  He  reiterated  the  former  promises  regarding 
all  who  were  baptized  of  Him ;  and  to  this  He  added,  that, 
provided  they  endured  to  the  end,  they  should  be  held 
guiltless  in  the  day  of  judgment.*  On  that  occasion,  He 
repeated  the  commandment  through  obedience  to  which 
salvation  is  promised : — •' 'Repent  all  ye  ends  of  the  earth, 
and  come  unto  me,  and  be  baptized  in  my  name,  that  ye 
may  be  sanctified  by  the  reception  of  the  Holy  Ghost,  that 
ye  may  stand  spotless  before  me  at  the  last  day."2 

27.  Xearly  four  centuries  later,  we  hear  the  same  procla- 
mation from  the  lips  of  Mormon. a  And  Moroni,  his  son, 
the  solitary  representative  of  a  once   mighty  people,  while 

t  III  Nephi  xviii,  5,  11,  28-30. 

u  III  Nephi  xxvi,  21. 

v  III  Nephi  xxvi,  17-18;  xxviii,  18;  IV  Nephi  i,  1. 

w  III  Nephi  xxvi,  19-20. 

x  III  Nephi  xxvii,  1-2. 

y  III  Nephi  xxvii,  16. 

z  III  Nephi  xxvii,  20. 

a  Mormon  vii,  8-10. 


136  THE    ARTICLES    OF   FAITH.  [LECT.  VI. 

mourning  the  destruction  of  his  kindred,  leaves  what  at  the 
time  he  supposed  would  be  his  farewell  testimony  to  the 
truth  of  this  doctrine  ;b  then,  being  spared  contrary  to  his 
expectations,  he  reverts  again  to  the  sacred  theme,  realizing 
the  incalculable  worth  of  the  doctrine  unto  any  and  all  who 
would  read  his  pages ;  and  in  what  might  be  regarded  as  his 
last  words,  he  testifies  to  baptism  by  water  and  the  Spirit  as 
the,  means  of  salvation.0 

28.  And  this  great  principle,  proclaimed  of  old,  remains 
unaltered  today;  it  is  truth  and  changes  not.  The  elders 
of  the  Church  today  have  been  commissioned  in  almost  the 
same  words  as  were  used  in  authorizing  the  apostles  of  old : — 
"Go  ye  into  all  the  world,  preach  the  gospel  to  every  crea- 
ture, acting  in  the  authority  which  I  have  given  you,  bap- 
tizing in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost;  and  he  that  believeth  and  is  baptized  shall 
be  saved,  and  he  that  believeth  not  shall  be  damned.  "d  And 
again,  hear  the  word  of  the  Lord  through  Joseph  the 
Prophet  unto  the  elders  of  the  Church: — "Therefore,  as  I 
said  unto  mine  apostles  I  say  unto  you  again,  that  every 
soul  who  believeth  on  your  words,  and  is  baptized  by  water 
for  the  remission  of  sins  shall  receive  the  Holy  Ghost."  But, 
"verily,  verily  I  say  unto  you,  they  who  believe  not  on  your 
words,  and  are  not  baptized  in  water,  in  my  name,  for  the 
remission  of  their  sins,  that  they  may  receive  the  Holy 
Ghost,  shall  be  damned,  and  shall  not  come  into  my  Father's 
kingdom  where  my  Father  and  I  am."e  In  obedience  to 
these  commands,  the  elders  of  this  Church  have  continued 
to  proclaim  the  gospel  among  the  nations,  preaching  faith, 
repentance,  and  baptism  by  water  and  the  Holy  Ghost,  as 
essential  to  salvation. 


b  Mormon  ix,  22-23 

c  Moroni  vi,  1-4. 

d  Doc.  and  Cov.  lxviii,  8-9. 

<•  Doc.  and  Cov.  lxxxiv,  64,  74;  see  also  cxii,  28-29. 


ART.  4.]  NOTES.  137 

29.  We  have  examined  the  doctrines  concerning  baptism 
current  among  the  Jews,  the  Nephites,  and  the  Church  of 
Jesus  Christ  in  this  age,  and  have  found  the  principles 
taught  to  be  ever  the  same.  Indeed,  we  have  gone  farther 
back,  even  to  the  earliest  history  of  the  human  race,  and 
have  learned  that  baptism  was  announced  as  a  saving  prin- 
ciple by  which  Adam  was  promised  forgiveness  and  salva- 
tion. No  one  has  reason  to  hope  for  salvation  except  by  com- 
plying with  the  law  of  God,  of  which  baptism  is  an  essen- 
tial part. 


NOTES. 


1.  Preparation  for  Baptism :— The  doctrine  that  baptism,  to  be  accept- 
able, must  be  preceded  by  efficient  preparation,  was  generally  taught  and  under- 
stood in  the  days  of  Christ,  as  also  in  the  so-called  apostolic  period,  and  the 
time  immediately  following.  But  this  belief  gradually  fell  away,  and  baptism 
came  to  be  regarded  as  an  outward  form,  the  application  of  which  depended 
little,  if  at  all,  on  the  candidates'  appreciation,  or  conception  of  its  purpose;  and, 
as  stated  in  the  text,  the  Lord  deemed  it  wise  to  re-announce  the  doctrine  in  the 
present  dispensation.  Concerning  the  former  belief  a  few  evidences  are  here 
given: 

"In  the  first  ages  of  Christianity,  men  and  women  were  baptized  on  a  pro- 
fession of  faith  in  the  Lord  Jesus  Christ."— Canon  Farrar. 

"But  as  Christ  enjoins  them  (Mark  xvi,  15-16)  to  teach  before  baptizing,  and 
desires  that  none  but  believers  shall  be  admitted  to  baptism,  it  would  appear 
that  baptism  is  not  properly  administered  unless  when  it  is  preceded  by  faith." 
*  *  *  In  the  apostolic  age  "no  one  is  found  to  have  been  admitted  to 
baptism  without  a  previous  profession  of  faith  and  repentance." — Calvin. 

"You  are  >not  first  baptized,  and  then  begin  to  receive  the  faith,  and  have  a 
desire:  but  when  you  are  to  be  baptized,  you  make  known  your  will  to  the 
Teacher,  and  make  a  full  confession  of  your  faith  with  your  own  mouth." — 
Arnobim—o,  rhetorician  who  wrote  in  the  latter  half  of  the  third  century. 

"In  the  primitive  church,  instruction  preceded  baptism,  agreeable  to  the 
order  of  Jesus  Christ— '(So,  teach  all  nations,  baptizing  them,'  etc." — Saurin,  (a 
French  protestanf,  1677—1730.) 

"In  the  first  two  centuries,  no  one  was  baptized,  except  being  instructed  in 
the  faith  and  acquainted  with  the  doctrine  of  Christ,  he  was  able  to  profess 
himself  a  believer;  because  of  those  words,  'He  that  believeth  and  is  baptized.'  " 
—Salmasius,  (a  French  author,  1588—1653.) 

2.  Historical  Notes  on  Infant  Baptism :— "The  baptism  of  infants,  in 
the  first  two  centuries  after  Christ,  was  altogether  unknown.  *  *  *  The 
custom  of  baptizing  infants  did  not  begin  before  the  third  age  after  Christ  was 


138  THE    ARTICLES    OF    FAITH.  LLECT'   VI- 

born.  In  the  former  ages  no  trace  of  it  appears:  and  it  was  introduced  without 
the  command  of  Christ."— Curcellaeus. 

"It  is  certain  that  Christ  did  not  ordain  infant  baptism.  *  *  *  We  cannot 
prove  that  the  apostles  ordained  infant  baptism.  From  those  places  where 
baptism  of  a  whole  family  is  mentioned  (as  in  Acts  xvi,  33;  I  Cor.  i,  16)  we  can 
draw  no  such  conclusion,  because  the  inquiry  is  still  to  be  made,  whether  there 
were  any  children  in  the  families  of  such  an  age  that  they  were  not  capable  of 
any  intelligent  reception  of  Christianity;  for  this  is  the  only  point  on  which  the 
case  turns.  *  *  *  As  baptism  was  closely  united  with  a  conscious  entrance  on 
Christian  communion,  faith  and  baptism  were  always  connected  with  one 
another;  and  thus  it  is  in  the  highest  degree  probable,  that  baptism  was  per- 
formed only  in  instances  where  both  could  meet  together,  and  that  the  practice 
of  infant  baptism  was  unknown  at  this  (the  apostolic)  period.  *  *  *  That 
not  till  so  late  a  period  as  (at  least  certainly  notearlier  than)  Irenaeus,  a  trace  of 
infant  baptism  appears;  and  that  it  first  became  recognized  as  an  apostolic 
tradition  in  the  course  of  the  third  century,  is  evidence  rather  against  than  for 
the  admission  of  its  apostolic  origin."— Johann,  Neander,  (a  German  theolo- 
gian who  flourished  in  the  first  half  of  the  present  century.) 

"Let  them  therefore  come  when  they,  are  grown  up— when  they  can  under- 
stand—when they  are  taught  whither  they  are  to  come.  Let  them  become 
Christians  when  they  can  know  Christ."—  Turtullian,  (one  of  the  Latin  "Chris- 
tian Fathers,"  he  lived  from  150  to  220  A.  D.)  Turtullian's  almost  violent  op- 
position to  the  practice  of  pedobaptism  is  cited  by  Neander  as  "a  proof  that  it 
was  then  not  usually  considered  an  apostolic  ordinance;  for  in  that  case  he 
would  hardly  have  ventured  to  speak  so  strongly  against  it." 

Martin  Luther,  writing  in  the  early  part  of  the  sixteenth  century,  declared: 
"It  cannot  be  proven  by  the  sacred  scriptures  that  infant  baptism  was  instituted 
by  Christ,  or  begun  by  the  first  Christians  after  the  apostles." 

"By  tekna  the  Apostle  understands,  not  infants,  but  posterity;  in  which 
signification  the  word  occurs  in  many  places  of  the  New  Testament;  (see  among 
others  John  viii,  39) ;  whence  it  appears  that  the  argument  which  is  very  com- 
monly taken  from  this  passage  for  the  baptism  of  infants,  is  of  no  force,  and 
good  for  nothing."— Limborch,  (a  native  of  Holland,  and  a  theologian  of  repute; 
he  lived  1633—1712.) 


ART.  4.]  MODE    OF    BAPTISM.  139 


LECTURE   VII. 

BAPTISM— Continued. 

Article  4:— We  believe  that  the  first  principles  and  ordinances  of  the  Gospel 
are:    *'  *    *    *    (3)  Baptism  by  immersion  for  the  remission  of  sins;   *    *    *    *. 

MODE  OF  BAPTISM. 

1.  Method  of  Administering  Baptism  Important: — In  con- 
sidering the  object  and  the  necessity  of  baptism,  much  has 
been  said  and  implied  concerning  the  importance  which  the 
Lord  attaches  to  this  initiatory  rite ;  it  is  natural,  that  the 
mode  of  administering  the  ordinance  should  also  be 
specifically  prescribed.  Many  Christian  sects  have  some 
established  rite  of  initiation,  in  which  water  figures  as  a 
necessary  element ;  though  with  some  the  ceremony  consists 
in  nothing  more  than  the  placing  of  the  priest's  moistened 
finger  on  the  forehead  of  the  candidate;  or  in  the  pouring  or 
sprinkling  of  water  on  the  face ;  while  others  consider  immer- 
sion of  the  whole  body  as  requisite.  The  Latter-day  Saints 
hold  that  the  scriptures  are  devoid  of  ambiguity  regard- 
ing the  acceptable  mode  of  baptism;  and  they  boldly  declare 
their  belief  that  immersion  of  the  whole  body  by  a  duly 
authorized  servant  or  representative  of  the  Savior,  is  the 
only  true  form.  Their  reasons  for  this  belief  may  be 
summed  up  as  follows :  (1)  The  derivation  and  former  usage 
of  the  word  baptism,  and  its  cognates,  betoken  immersion. 

(2)  The  symbolism  of  the  rite  is  preserved  in  no  other  form. 

(3)  Scriptural  authority,  the  revealed  word  of  Cod  through 
the  mouths  of  ancient  and  modern  prophets,  prescribes 
immersion  as  the  true  form  of  baptism. 

2.  (1)  The  Word  "Baptism,"  as  is  generally  admitted  by 
philologists,  is  derived  from  the  Creek  bapto,  baptizo,  mean- 


140  THE    ARTICLES    OF    FAITH.       •  [LECT.   VI. 

ing  literally  to  dip,  or  to  immerse.  As  is  true  in  the  case 
of  every  living  language,  words  may  undergo  great  changes 
of  meaning;  and  some  writers  declare  that  the  term  in 
question  may  be  as  applicable  to  pouring  or  sprinkling 
with  water  as  to  actual  immersion.  It  becomes  interest- 
ing, therefore,  to  enquire  as  to  the  current  meaning  of  the 
term  at  or  near  the  time  of  Christ;  for,  as  the  Savior 
evidently  deemed  it  unnecessary  in  the  course  of  His  in- 
structions concerning  baptism,  to  modify  or  in  any  way  to 
enlarge  upon  the  meaning  of  the  term,  the  word  "baptize" 
evidently  conveyed  a  very  definite  meaning  to  those  who 
received  His  teachings.  From  the  use  made  of  the  original 
term  by  the  Latin  and  Greek  authors,"  it  is  plain  that  they 
understood  an  actual  immersion  in  water  as  the  only 
true  signification.  The  modern  Greeks  understand 
baptism  to  mean  a  burial  in  water,  and  therefore,  as 
they  adopt  the  profession  of  Christianity,  they  practice 
immersion  as  the  only  proper  form  in  baptism.6  Con- 
cerning this  kind  of  argument,  it  should  be  remembered 
that  philological  evidence  is  not  of  the  most  decisive  order. 
Let  us  pass  then  to  the  consideration  of  other  and  stronger 
reasons. 

3.  (2.)  The  Symbolism  of  the  Baptismal  Rite  is  preserved 
in  no  form  other  than  immersion.  The  Savior  compared 
baptism  to  a  birth,  and  declared  such  to  be  essential  to  the 
life  that  leads  to  the  kingdom  of  God.c  Surely  .none  can 
say  that  a  birth  is  represented  by  a  simple  sprinkling  of 
water  on  the  face  or  head.  Not  the  least  of  the  distinctions 
which  have  contributed  to  Christ's  pre-eminence  as  a  teacher 
of  teachers,  consists  in  His  precise  and  forceful  use  of 
language;  His    comparisons   are   always   telling,  His  meta- 


a  See  Note  1. 
b  See  Note  2. 
c  John  iii,  3-5. 


ART.  4.]  MODE    OF   BAPTISM.  141 

phors  ever  expressive,  His  parables  convincing;  and  so 
inappropriate  a  comparison  as  is  implied  in  snch  a  false 
representation  of  birth,  would  be  entirely  foreign  to  the 
Great  Teacher's  methods. 

4.  Baptism  has  also  been  very  expressively  compared  to 
a,  burial,  followed  by  a  resurrection ;  and  in  this  symbol  of 
the  bodily  death  and  resurrection  of  His  Son,  has  God 
promised  to  grant  remission  of  sins.  In  writing  to  the 
Eomans,  Paul  says: — "Know  ye  not,  that  so  many  of  us 
as  were  baptized  into  Jesus  Christ  were  baptized  into  his 
death?  Therefore  we  are  buried  with  him  by  baptism  into 
death :  that  like  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should  Valk  in 
newness  of  life.  For  if  we  have  been  planted  together 
in  the  likeness  of  his  death,  we  shall  be  also  in  the  likeness  of 
his  resurrection. "b  And  again,  the  same  apostle,  writes: 
*  'Buried  with  him  in  baptism,  wherein  also  ye  are  risen 
with  him .  through  the  faith  of  the  operation  of  God,  who 
hath  raised  him  from  the  dead."c  Among  all  the  varied 
forms  of  baptism  practiced  by  man,  immersion  alone  typi- 
fies a  birth,  marking  the  beginning  of  a  new  career;  or  the 
sleep  of  the  grave,  with  subsequent  victory  over  death. 

5.  (3.)  Scriptural  Authority  warrants  none  other  form 
than  immersion.  Christ  Himself  was  baptized  by  immersion. 
We  read  that  after  the  ceremony,  He  "went  up  straightway 
out  of  the  water.  "d  That  the  baptism  of  the  Savior  was 
acceptable  before  His  Father  is  abundantly  proved  by  the 
manifestations  immediately  following  the  ordinance — in 
the  descent  of  the  Holy  Ghost,  and  the  declaration,  "This 
is  my  beloved  Son  in  whom  I  am  well  pleased."  John,  sur- 
named  because  of  his  Divine  commission,  the  Baptist,  bap- 

b  Rom.  vi,  3-5.  t 

c  Col.  ii,  12. 

d  Matt.  iii.  16-17;  Mark  i,  10-11. 


142  THE    ARTICLES    OF    FAITH.  [LECT.   VI. 

tized  in  the  river  Jordan  f  and  shortly  afterward  we  hear  of 
him  baptizing  in  .zEnon,  near  to  Salim,  "because  there  was 
much  water  there;"7 yet  had  he  been  baptizing  by  sprinkling, 
a  small  quantity  of  water  would  have  sufficed  for  a  multi- 
tude. 

6.  We  read  of  baptism  following  the  somewhat  speedy 
conversion  of  the  Ethiopian  eunuch,  treasurer  to  the 
queen,  Candace.  To  him  Philip  preached  the  doctrine  of 
Christ,  as  they  rode  together  in  the  Ethiopian's  chariot; 
the  eunuch,  believing  the  words  of  his  inspired  instructor, 
desired  baptism,  and  Philip  consenting,  "he  commanded 
the  chariot  to  stand  still,  and  they  both  went  down  into  the 
water,  both  Philip  and  the  eunuch,  and  he  baptized  him. 
And  when  they  were  come  up  out  of  the  water,  the  Spirit  of 
the  Lord  caught  away  Philip  that  the  eunuch  saw  him 
no  more;  and  he  went  on  his  way  rejoicing. "ff  Surely  the 
record  in  this  case  is  explicit,  that  immersion  was  the  mode 
practised  by  Philip. 

7.  History,  other  than  Scriptural,  proves  that  for  more 
than  two  centuries  after  Christ,  immersion  was  the  only 
mode  of  baptism  generally  practiced  by  professed  Christians ; 
and  not  indeed  till  near  the  close  of  the  thirteenth  century 
did  other  forms  become  general.'1  Distortions  of  ordinances 
instituted  by  authority  may  be  expected,  if  the  outward 
form  of  such  ordinances  be  attempted  after  the  authority  to 
minister  in  them  has  been  taken  away ;  yet  such  distortions 
are  of  gradual  growth ;  deformities  resulting  from  constitu- 
tional ailments  do  not  develop  in  a  day ;  we  may  with  reason, 
therefore,  look  for  the  closest  imitation  of  the  true  form  of 
baptism,  as  indeed  of  any  other  ordinance  instituted  by 
Christ,   in  the  period  immediately  following  His  personal 

e  Mark  i,  4,  5. 
J  John  iii,  23. 
g  Acts  viii,  26-39 
h  See  Note  3. 


ART.  4.]  MODE    OF    BAPTISM.  143 

ministry,  and  that  of  His  apostles.  Then,  as  the  darkness 
of  unbelief  deepened,  the  authority  given  of  Christ  having 
been  taken  from  the  earth  with  His  martyred  servants,  many 
innovations  appeared,  dignitaries  of  the  various  churches 
becoming  a  law  unto  themselves  and  to  their  adherents. 
Early  in  the  third  century,  the  Bishop  of  Carthage  decided 
that  persons  of  weak  health  might  be  acceptably  baptized 
by  sprinkling;  and  with  the  license  thus  given,  the  true 
form  of  baptism  gradually.fell  into  disfavor,  and  unauthor- 
ized practices  devised  by  man  took  its  place. 

8.  Baptism  Among  the  Nephites  was  performed  by  immer- 
sion only.  The  wide  extent  to  which  baptism  was  preached 
and  practised  among  the  people  from  Lehi  to  Moroni  has 
been  already  shown.  When  the  Savior  appeared  to  His  peo- 
ple on  this  hemisphere,  He  gave  them  very  explicit  instruc- 
tions as  to  the  method  of  procedure  in  administering  the 
ordinance.  These  are  his  words: — "Verily  I  say  unto  you, 
that  whoso  repenteth  of  his  sins  through  your  words,  and 
desireth  to  be  baptized  in  my  name,  on  this  wise  shall  ye 
baptize  them :  behold,  ye  shall  go  down  and  stand  in  the 
water,  and  in  my  name  shall  ye  baptize  them,  and  now 
behold,  these  are  the  words  which  ye  shall  say,  calling  them 
by  name,  saying,  Having  authority  given  me  of  Jesus  Christ, 
I  baptize  you  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost:  Amen  And  then  shall  ye  immerse 
them  in  the  water,  and  come  forth  again  out  of  the  water."* 

9.  Modern  Baptism,  as  prescribed  by  revelation,  is  after 
the  same  pattern.  The  first  baptisms  in  the  present  dis- 
pensation were  those  of  Joseph  Smith  and  Oliver  Cowdery, 
who  baptized  each  other  according  to  the  directions  of  the 
heavenly  messenger  from  whom  they  had  received  authority 
to  administer  in  this  holy  ordinance,  and  who  was  none 
other  than  John  the  Baptist  of  a  former  dispensation,  the 

i  III  Nephi  xi,  23-27. 


144  >  THE    ARTICLES    OF    FAITH.  [LECT.   VI. 

forerunner  of  the  Messiah.  Joseph  Smith  thus  describes 
the  event: — "Accordingly  we  went  and  were  baptized;  I 
baptized  him  [Oliver  Cowdery]  first,  and  afterwards  he 
baptized  me.  *  *  *  Immediately  on  our  coming  up 
out  of  the  water  after  we  had  been  baptized,  we  experienced 
great  and  glorious  blessings." 

10.  In  a  revelation  concerning  Church  government, 
dated  April,  1830,  the  Lord  prescribed  the  exact  form  of 
baptism,  as  He  desires  the  ordinance  administered  in  the 
present  dispensation.  He  said:  "Baptism  is  to  be  admin- 
istered in  the  following  manner  unto  all  those  who  repent : — 
The  person  who  is  called  of  God  and  has  authority  from 
Jesus  Christ  to  baptize,  shall  go  down  into  the  water  with 
the  person  who  has  presented  him  or  herself  for  baptism, 
and  shall  say,  calling  him  or  her  by  name — Having  been 
commissioned  of  Jesus  Christ,  I  baptize  you  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.  Amen. 
Then  shall  he  immerse  him  or  her  in  the  water,  and  come 
forth  again  out  of  the  water.' v 

11.  The  Lord  would  not  have  prescribed  the  words  of 
this  ceremony  did  He  not  desire  them  used,  and  therefore 
elders  and  priests  of  the  Church  of  Jesus  Christ  of  Latter- 
day  Saints  have  no  personal  authority  to  change  the  form 
given  of  God,  by  additions,  omissions,  or  alterations  of  any 
kind. 

BAPTISM    AND    "RE-BAPTISM." 

12.  A  Repetition  of  the  Baptismal  Ordinance  on  the 
same  individual  is  allowable  under  certain  specific  condi- 
tions. Thus,  if  one,  having  entered  the  Church  by  baptism, 
withdraws  from  it,  or  is  excommunicated  therefrom,  and 
afterwards  repents  and  desires  to  regain  his  standing  in  the 
Church,  he  can  do  so  only  through   baptism.      However, 

,;'  Doc.  and  Co  v.  xx,  72-74. 


ART.   4.]  BAPTISM    AND    "EE-BAPTISM."  145 

such  is  a  repetition  of  the  initiatory  ordinance  as  previously 
administered.  There  is  no  ordinance  of  "re-baptism"  in  the 
Church  distinct  in  nature,  form  or  purpose,  from  other 
baptism ;  and,  therefore,  in  administering  baptism  to  a  subject 
who  has  been  formerly  baptized,  the  form  of  the  ceremony 
is  exactly  the  same  as  in  first  baptisms.  The  expres- 
sions, "I  re-baptize  you,"  in  place  of  "I  baptize  you,"  and 
the  additions  "for  the  renewal  of  your  covenants,"  or  "for 
the  remission  of  your  sins,"  though  such  have  been  used  by 
officiating  elders  and  priests  of  the  Church,  are  not  author- 
ized. The  dictates  of  reason  unite  with  the  voice  of  the 
presiding  authorities  of  the  Church,  in  discountenancing 
any  erratic  departures  from  the  course  prescribed  by  the 
Lord;  changes  in  ceremonies  given  by  authority,  can  be 
effected  only  by  authority,  and  we  must  look  for  direction 
in  these  matters  to  those  who  hold  the  keys  of  power  on 
earth. 

13.  A  "re-baptism,"  that  is,  a  repetition  of  the  simple 
ordinance  as  at  first  performed,  may  be  allowed  under  par- 
ticular circumstances,  which  seemingly  warrant  this  extra- 
ordinary step.  Thus,  in  the  early  days  of  the  Church  in 
Utah,  its  members  having  come  hither  through  much 
tribulation,  long  and  toilsome  journeyings,  accompanied  in 
many  instances  by  prolonged  suspension  of  Church  gather- 
ings and  other  formal  religious  observances,  it  was  wisely 
suggested  by  President  Young  that  the  members  of  the 
Church  should  renew  the  witness  of  their  allegiance  to  the 
cause  of  God,  by  each  one  seeking  baptism.  Then,  as 
other  companies  of  immigrants  continued  to  arrive,  the 
same  conditions  of  long  travel  and  rough  experience  ap- 
plying in  their  cases,  and  further,  as  many  of  them  hailed 
from  foreign  branches  of  the  Church  still  incompletely 
organized,  through  which  circumstances  the  actual  standing 

of  the  members  could  not  be  readily  proved,  the  same  rite 
ii 


146  THE    ARTICLES    OF    FAITH.  [LECT.   VII. 

of  a  second  baptism  was  allowed  to  them.  However,  it  was 
never  intended  that  such  a  practice  should  become  general ; 
far  less  that  it  should  be  established  as  a  rule  of  action  in 
the  Church.  The  Latter-day  Saints  do  not  profess  to  be 
Ana-baptists. 

14.  "Re-baptisms"  Recorded  in  Scripture  are  very  few; 
and  in  every  instance,  the  existence  of  special  circumstances 
justifying  the  action,  are  readily  seen.  Thus,  we  read  of 
Paul  baptizing  certain  professed  disciples  at  Ephesus, 
though  they  had  already  been  baptized  after  the  manner  of 
John's  baptism. k  But  in  this  case,  the  apostle  was  evidently, 
and  with  good  reason,  suspicious  that  the  baptism  of  which 
these  spoke  had  been  performed  by  unauthorized  hands,  or 
at  least  without  the  proper  preliminary  education  of  the 
candidates ;  for  when  he  tested  the  efficacy  of  their  baptism 
by  asking  "Have  ye  received  the  Holy  Ghost  since  ye  be- 
lieved?" they  answered  him,  "We  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost."  Then  asked  he 
in  surprise,  "Unto  what  then  were  ye  baptized?"  and  they 
replied,  "Unto  John's  baptism."  But  Paul  knew,  as  we 
know,  that  John  preached  the  baptism  of  repentance  by 
water,  but  always  declared  that  such  was  but  a  preliminary 
to  the  greater  baptism  by  fire,  which  Christ  should  bring. 
Therefore,  in  view  of  such  unsatisfactory  evidence  concern- 
ing the  validity  of  their  baptism,  Paul  had  baptism  in 
the  name  of  the  Lord  Jesus  administered  unto  these 
twelve  devout  Ephesians,  after  which  he  laid  his  hands  upon 
them,  and  they  received  the  Holy  Ghost. 

15.  The  baptism  instituted  by  Christ  among  the 
Nephites,*  was  very  largely  a  "rebaptism;"  for  as  we  have 
already  seen,  the  doctrine  of  baptism  had  been  taught  and 
practiced   among   the   people  from  the  time  of  Lehi;-  and 

k  Acts  xix,  1  -6. 

I  III  Nephi  xi,  21-28. 


ART.   3.]  BAPTISM    AND    "RE-BAPTISM."  14? 

surely,  Nephi,  the  first  to  whom  the  Savior  gave  authority 
to  baptize  after  His  departure,  had  been  previously  bap- 
tized, for  he  and  his  co-laborers  in  the  ministry  had  been 
most  zealous  in  declaring  the  necessity  of  baptism."1  Yet 
in  this  case  also,  there  had  probably  arisen  much  impro- 
priety in  the  manner,  and  perhaps  in  the  spirit,  of  adminis- 
tering the  ordinance;  for  the  Savior  in  giving  minute 
directions  concerning  the  form  of  baptism,  reproved  them 
for  the  spirit  of  contention  and  disputation  that  had 
previously  existed  among  them  regarding  the  ordinance. n 
Therefore,  the  baptism  of  these  people  was  made  valid  by 
.an  authoritative  administration,  after  the  manner  prescribed 
of  God. 

16.  Incidentally,  our  attention  is  arrested  by  the  fact  that 
in  these  cases  of  re-baptism  among  the  Nephites,  the  same 
ritual  was  used  as  in  first  baptism,  and  this  by  explicit  in- 
structions of  the  Lord,  coupled  with  an  impressive  warning 
against  disputation.  Why  should  the  priests  in  this  day 
seek  to  alter  the  form  to  suit  the  case  of  a  candidate  who 
has  formerly  been  baptized? 

17.  Repeated  Baptisms  of  the  same  Person  are  not  sanc- 
tioned in  the  Church.  It  is  easy  to  fall  into  the  error  of 
believing  that  baptism  offers  a  ready  means  of  gaining  for- 
giveness of  sins  however  oft  repeated.  Such  a  belief  tends 
rather  to  excuse  than  to  prevent  sin,  inasmuch  as  the  hurt- 
ful effects  seem  to  be  so  easily  averted.  Neither  the  written 
law  of  God,  nor  the  instructions  of  His  living  Priesthood, 
designate  baptism  as  a  means  of  securing  forgiveness  by 
those  who  are  already  within  the  fold  of  Christ.  Unto 
such,  forgiveness  of  all  sin,  if  not  unto  death,  has  been 
promised  on  confession,  and  repentance  with  full  purpose 
of  heart ;    of  them  a  repetition  of  the  baptismal  rite  has  not 


m  III  Nephi  vii,  23-26,  etc. 
n  III  Nephi  xi,  27-30. 


148  THE    ARTICLES    OF    FAITH.  [LECT.   VII. 

been  required;  and,  were  subjects  of  this  class  repeatedly 
baptized,  unto  them  remission  of  sins  would  in  no  wise 
come,  except  they  repent  most  sincerely.  The  frailties  of 
mortality,  and  our  proneness  to  sin,  lead  us  continually  into 
error;  but  if  we  covenant  with  the  Lord  at  the  waters  of 
baptism,  and  thereafter  seek  to  observe  His  law,  He  is 
merciful  to  pardon  our  little  transgressions,  through  re- 
pentance sincere  and  true;  and  without  such  repentance, 
baptism,  however  oft  repeated,  would  avail  us  nothing. 

BAPTISM    FOR   THE    DEAD. 

18.  Baptism  Required  of  All: — The  universal  applica- 
bility of  the  law  of  baptism  has  been  already  dwelt  upon. 
Compliance  with  the  ordinance  has  been  shown  to  be  essential 
to  salvation,  and  this  condition  applies  to  all  mankind. 
Nowhere  in  scripture  is  a  distinction  made  in  this  regard 
between  the  living  and  the  dead.  The  dead  are  those  who 
have  lived  in  mortality  upon  earth ;  the  living  are  mortals 
who  yet  will  pass  through  the  ordained  change  which  we 
call  death.  All  are  children  of  the  same  Father,  all  to  be 
judged  and  rewarded  or  punished  by  the  same  unerring 
justice,  with  the  same  interpositions  of  benignant  mercy. 
Christ's  atoning  sacrifice  was  offered,  not  alone  for  the  few 
who  lived  upon  the  earth  while  He  was  in  the  flesh,  nor  for 
those  who  were  to  be  born  in  mortality  after  His  death,  but 
for  all  inhabitants  of  earth  then  past,  present,  and  future. 
He  was  ordained  of  the  Father  to  be  a  judge  of  both  quick 
and  dead;p  He  is  Lord  alike  of  living  and  dead,9  as  men 
speak  of  dead  and  living,  though  all  are  to  be  placed  in  the 
same  position  before  Him ;  there  will  be  but  a  single  class, 
for  all  live  unto  Him.r 

19.  The  Gospel  yet  Unknown  to  Many: — Of  the  multi- 

p  Acts  x,  42;  II  Tim.  iv,  1 ;  I  Peter  iv,  5. 
q  Rom  xiv,  9. 
r  Luke  xx,  36,  38. 


ART.   4.]  BAPTISM    FOR    THE    DEAD.  149 

tucles  of  human  beings  who  have  existed  on  the  earth,  but 
few  have  heard,  and  fewer  have  obeyed,  the  law  of  the  gos- 
pel. In  the  course  of  the  world's  history,  there  have  been 
long  periods  of  spiritual  darkness,  when  the  gospel  was  not 
preached  upon  the  earth;  when  there  was  no  authorized 
representative  of  the  Lord  officiating  in  the  saving  ordinan- 
ces of  the  kingdom.  Such  a  condition  has^  never 
existed  except  as  the  result  of  the  unbelief  and  waywardness 
of  the  people.  When  mankind  have  persistently  trodden 
the  pearls  of  truth  into  the  mire,  and  have  sought  to  slay 
and  rend  the  bearers  of  the  jewels,  in  justice  not  more  than 
in  mercy,  these  treasures  of  heaven  have  been  taken  away, 
until  a  more  appreciative  posterity  could  be  raised  up.  It 
may  very  properly  be  asked,  What  provisions  are  made  in  the 
economy  of  Grod  for  the  eventual  salvation  of  those  who 
have  thus  neglected  the  requirements  of  the  Word,  and  for 
those  who  have  never  heard  the  gospel  tidings? 

20.  According  to  sectarian  dogmas  which  have  prevailed 
among  many  so-called  Christian  sects  during  the  obscurity 
of  the  spiritual  night,  and  which  are  yet  zealously  promul- 
gated, never-ending  punishment  or  interminable  bliss,  un- 
changing in  kind  or  degree,  will  be  the  lot  of  every  soul ; 
the  award  being  made  according  to  the  condition  of  the 
spirit  at  the  time  of  bodily  death;  a  life  of  sin  being  thus 
entirely  nullified  by  a  death-bed  repentance ;  and  an  honor- 
able career,  if  unmarked  by  ceremonies  of  the  established 
sects,  being  followed  by  the  tortures  of  hell  without  the 
hope  of  relief.  Such  a  belief  must  rank  with  the  dread 
heresy  which  proclaims  the  condemnation  of  innocent  babes 
who  have  not  been  sprinkled  by  man's  assumed  authority. 

21.  It  is  blasphemous  to  thus  attribute  caprice  and  vin- 
dictiveness  to  the  Divine  nature.  In  the  justice  of  God,  no 
soul  will  be  condemned  under  any  law  which  has  not  been 
made  known  unto  him.     It  is  true,  eternal  punishment  has 


150  THE  ARTICLES  OP  FAITH.       [LECT.  VII. 

been  decreed  as  the  lot  of  the  wicked ;  but  the  true  meaning 
of  this  terrible  expression  has  been  given  by  the  Lord  Him- 
self:8 eternal  punishment  is  God's  punishment;  endless 
punishment  is  God's  punishment,  for  "Endless"  and 
"Eternal"  are  among  His  names,  and  the  words  are  descrip- 
tive of  His  attributes.  No  soul  will  be  kept  in  prison  or 
continued  in  torment  beyond  the  time  requisite  to  work  the 
needed  reformation  and  to  vindicate  justice,  for  which  ends 
alone  punishment  is  imposed.  And  no  one  will  be  per- 
mitted to  enter  any  kingdom  of  glory  to  which  he  is  not 
entitled  through  obedience  to  law. 

22.  The  Gospel  to  be  Preached  to  the  Dead: — It  is  plain, 
then,  that  the  gospel  must  be  proclaimed  in  the  spirit  world ; 
and  that  such  work  is  provided  for,  the  scriptures  abun- 
dantly prove.  Peter,  describing  the  mission  of  his  Kedeemer, 
thus  declares  this  truth: — "For  this  cause  was  the  gos- 
pel preached  also  to  them  that  are  dead,  that  they  might 
be  judged  according  to  men  in  the  flesh,  but  live  according 
to  God  in  the  spirit."*  The  inauguration  of  this  work 
among  the  dead  was  effected  by  Christ  in  the  interval 
between  His  death  and  resurrection.  While  His  body  lay  in 
the  tomb,  His  spirit  was  ministering  to  the  spirits  of  the 
departed: — "By  which  also  he  went  and  preached  unto  the 
spirits  in  prison;  which  sometime  were  disobedient  when 
once  the  long-suffering  of  God  waited  in  the  days  of 
Noah,  while  the  ark  was  a  preparing,  wherein  few,  that  is, 
eight  souls  were  saved  by  water."" 

23.  Other  scriptures  sustain  the  position,  that  while  in  a 
disembodied  state,  Christ  did  not  go  to  the  place  usually 
termed  Heaven, — the  abode  of  His  Father ;  but  was  laboring 
among  the  dead,  who  greatly  needed  His  ministry.     One  of 


s  See  page  63:  Doc.  and  Cov.  xix,  10-12. 
t  I  Peter  iv,  6. 
u  I  Peter  iii,  18-20. 


ART.  4.]  BAPTISM    FOR   THE    DEAD.  151 

the  malefactors  who  suffered  crucifixion  by  His  side,  through 
humility,  won  from  the  dying  Savior  the  promise,  "Today 
shalt  thou  be  with  me  in  Paradise."1'  Yet,  three  days  after- 
ward, the  Lord,  then  a  resurrected  Being,  declared  to  the 
sorrowing  Magdalene,  "I  have  not  yet  ascended  to  my 
Father.  ',M? 

24.  If  it  was  deemed  proper  and  just  that  the  gospel  be 
carried  to  the  spirits  who  were  disobedient  in  the  days  of 
Noah,  is  it  not  reasonable  to  conclude  that  like  opportunities 
will  be  placed  within  the  reach  of  others  who  have  rejected  the 
word  at  different  times?  For  the  same  spirit  of  neglect  and 
disobedience  which  characterized  the  time  of  Noah,  has  ever 
existed. x  And  further,  if,  in  the  plan  of  God,  provisions  be 
made  for  the  redemption  of  the  wilfully  disobedient,  of 
those  who  actually  spurn  the  truth,  can  we  believe  that  the 
still  greater  multitudes  of  spirits  who  have  never  heard  the 
gospel,  are  to  be  left  in  punishment  eternally?  No ;  God  has 
decreed  that  even  the  heathen  nations,  and  those  that  knew 
no  law,  shall  be  redeemed.2'  The  good  gifts  of  the  Father 
are  not  confined  to  this  sphere  of  action,  but  will  be  distri- 
buted in  justice  throughout  eternity.  Upon  all  who  reject 
the  word  of  God  in  this  life  will  fall  the  penalties  provided 
for  such  act ;  but  after  the  debt  has  been  paid,  the  prison 
doors  will  be  opened,  and  the  spirits  once  confined  in  suffer- 
ing, now  chastened  and  clean,  will  come  forth  to  partake  of 
the  glory  provided  for  their  class. 

25.  Christ's  Work  among  the  Dead  was  Foretold:— Cen- 
turies before  Christ  came  in  the  flesh,  the  prophets  rejoiced 
in  the  knowledge  that  through  Him  would  salvation  be  car- 
ried to  the  dead,  as  well  as  to  the  living.  Speaking  of  the 
punishment  to  be  brought  upon  the  proud  and  haughty  of 

v  Luke  xxiii,  39-43. 

to  John  xx,  17. 

x  Luke  xvii,  26. 

y  Doc.  and  Cov.  xlv,  54. 


152  THE    ARTICLES    OF    FAITH.  [LECT.    VII. 

the  earth,  Isaiah  declares:  "And  they  shall  be  gathered 
together,  as  prisoners  are  gathered  in  the  pit,  and 
shall  be  shut  up  in  the  prison,  and  after  many  days  shall 
they  be  visited."2  The  same  great  prophet  thus  testifies 
concerning  the  work  of  the  coming  Eedeemer;  He  is  "to 
open  the  blind  eyes,  to  bring  out  the  prisoners  from  the 
prison,  and  them  that  sit  in  darkness  out  of  the  prison 
house.""  And  David,  singing  to  the  music  of  inspiration 
concerning  the  redemption  from  the  grave,  exclaims: 
"Therefore  my  heart  is  glad,  and  my  glory  rejoiceth:  my 
flesh  also  shall  rest  in  hope.  For  thou  wilt  not  leave  my 
soul  in  hell ;  neither  wilt  thou  suffer  thine  Holy  One  to  see 
corruption.  Thou  wilt  shew  me  the  path  of  life ;  in  thy 
presence  is  fulness  of  joy;  at  thy  right  hand  there  are  pleas- 
ures for  evermore."6 

26.  Work  of  the  Living  for  the  Dead: — The  redemption 
of  the  dead  will  be  effected  in  strict  accordance  with  the 
law  of  God,  which  is  written  in  justice,  and  framed  in 
mercy.  It  is  alike  impossible  for  any  spirit,  in  the  flesh  or 
disembodied,  to  obtain  even  the  promise  of  eternal  glory, 
except  on  condition  of  obedience  to  the  laws  and  ordinances 
of  the  gospel.  And,  as  baptism  is  essential  to  the  salvation 
of  the  living,  it  is  likewise  indispensable  to  the  redemption 
of  the  dead.  This  was  known  by  the  Saints  of  old,  and 
hence  the  doctrine  of  baptism  for  the  dead  was  taught 
among  them.  In  an  epistle  addressed  to  the  Saints  at 
Corinlh,  Paul  expounded  the  principles  of  the  resurrection, 
whereby  the  bodies  of  the  dead  are  to  be  brought  forth 
from  the  graves.  "Christ  the  first  fruits,  and  afterward 
they  that  are  Christ's,"  and  as  proof  that  this  doctrine  of 
the   resurrection  was  included  in  the  gospel  as  they  had 


z  Isa.  xxiv,  22. 
a  Isa.  xlii,  6-7. 
b  Psa.  xvi,  9-11. 


ART.   3.]  BAPTISM    FOR    THE    DEAD.  153 

received  and  professed  it,  the  apostle  asks:  "Else  what 
shall  they  do  which  are  baptized  for  the  dead,  if  the  dead 
rise  not  at  all?  why  are  they  then  baptized  for  the  dead?"0 
These  words  are  unambiguous,  and  the  fact  that  they  are 
presented  without  explanation  or  comment,  argues  that  the 
principle  of  baptism  for  the  dead  was  understood  among  the 
people  to  whom  the  letter  was  addressed. 

27.  The  necessity  of  vicarious  work  is  here  shown, — the 
living  laboring  in  behalf  of  the  dead ;  the  children  doing 
for  their  progenitors  what  is  beyond  the  power  of  the  latter 
to  do  for  themselves.  Many  and  various  are  the  interpreta- 
tions rendered  by  erring  human  wisdom,  on  this  plain 
statement  of  Paul's;  yet  the  simple  and  earnest  seeker  after 
truth  finds  little  difficulty  in  comprehending  the  meaning. 
In  words  which  form  the  closing  sentences  of  the  Old 
Testament,  the  prophet  Malachi  predicted  the  great  work  to 
be  carried  on  in  behalf  of  the  dead  during  the  latter  days : 
"Behold,  I  will  send  you  Elijah  the  prophet  before  the 
coming  of  the  great  and  dreadful  day  of  the  Lord:  And 
he  shall  turn  the  heart  of  the  fathers  to  the  children,  and 
the  heart  of  the  children  to  their  fathers,  lest  I  come  and 
smite  the  earth  with  a  curse.  "d  It  is  a  current  belief  among 
many  Bible  students,  that  this  prophecy  had  reference  to 
the  birth  and  ministry  of  John  the  Baptist,6  upon  whom 
indeed  rested  and  remained  the  spirit  and  power  of  Elias, 
as  the  angel  had  fortold;7  but  we  have  no  record  of  Elijah 
ministering  unto  John;  and  moreover  the  results  of  the 
latter's  ministry  warrant  no  conclusion  that  in  him  did  the 
prophecy  find  its  full  realization. 

28.  We  must  therefore  look  to  a  later  date  in  the  world's 
history  for  a  fulfilment   of    Malachi's   prediction.     On  the 

c    I  Cor.  xv  29. 

d  Mai.  iv,  5-6. 

e  Matt,  xi,  14;  xvii,  11;  Mark  ix,  11;  Luke  i,  17. 

/  Luke  i.  17;  Doc.  and  Cov.  xxvii,  7. 


154  THE    AETICLES    OF    FAITH.  [LECT.   VII. 

21st  of  September,  1823,  Joseph  Smith9  received '  a  visita- 
tion of  a  heavenly  being  who  announced  himself  as  Moroni, 
sent  from  the  presence  of  God.  In  the  course  of  his  in- 
structions to  the  chosen  youth,  this  heavenly  personage 
quoted  the  prophecy  of  Malachi,  already  referred  to,  but  in 
language  slightly  different  from,  and  certainly  more  ex- 
pressive than,  that  appearing  in  the  ordinary  translation  of 
the  scriptures;  the  angel's  version  is  as  follows:  "For 
behold  the  day  cometh  that  shall  burn  as  an  oven,  and  all 
the  proud,  yea  and  all  that  do  wickedly,  shall  burn  as 
stubble,  for  they  that  come  shall  burn  them,  saith  the  Lord 
of  Hosts,  that  it  shall  leave  them  neither  root  nor  branch. 
Behold  I  will  reveal  unto  you  the  Priesthood  by  the  hand  of 
Elijah  the  prophet,  before  the  coming  of  the  great  and 
dreadful  day  of  the  Lord.  And  he  shall  plant  in  the  hearts 
of  the  children  the  promises  made  to  the  fathers,  and  the 
hearts  of  the  children  shall  turn  to  their  fathers ;  if  it  were 
not  so  the  whole  earth  would  be  utterly  wasted  at  His 
coming.'"1 

29.  Tn  a  glorious  manifestation  to  Joseph  Smith  and 
Oliver  Cowdery,  given  in  the  Kirtland  Temple,  April  3, 
1836,  there  appeared  unto  them  Elijah  the  prophet,  who 
was  taken  to  heaven  without  tasting  death;  he  declared 
unto  them:  "Behold,  the  time  has  fully  come  which  was 
spoken  of  by  the  mouth  of  Malachi,  testifying  that  he 
(Elijah)  should  be  sent  before  the  great  and  dreadful  day  of 
the  Lord  come,  to  turn  the  hearts  of  the  fathers  to  the 
children  and  the  children  to  the  fathers,  lest  the  whole 
earth  be  smitten  with  a  curse.  Therefore  the  keys  of  this 
dispensation  are  committed  into  your  hands,  and  by  this 
ye  may  know  that  the  great  and  dreadful  day  of  the  Lord 
is  near,  even  at  the  doors."* 


fSee  page  10. 
Compare  verses  1,  5,  and  6,  Mai.  iv. 
i  Doc.  and  Cov.  ex,  13-16. 


ART.   4.]  BAPTISM    FOR    THE    DEAD.  155 

30.  The  Fathers  and  the  Children  Mutually  Dependent: — 

One  of  the  great  principles  underlying  the  doctrine  of  salva- 
tion for  the  dead  is  that  of  the  mutual  dependence  of  the 
fathers  and  the  children.  As  the  Prophet  Joseph  taught  the 
Saints/  but  for  the  establishment  of  a  welding  link  between 
the  departed  fathers  and  the  living  children,  the  earth 
would  be  smitten  with  a  curse.  The  plan  of  God  provides 
that  neither  the  children  nor  the  fathers  can  alone  be  made 
perfect;  and  the  necessary  union  is  effected  through 
baptism  and  associated  ordinances  for  the  dead.  The  man- 
ner in  which  the  hearts  of  the  children  and  those  of  the 
fathers,  are  turned  toward  one  another  is  made  plain 
through  these  scriptures.  As  the  children  learn  that  with- 
out the  aid  of  their  progenitors  they  cannot  attain  per- 
fection, assuredly  will  their  hearts  be  opened,  their  faith 
will  be  kindled,  and  good  works  will  be  attempted,  for  the 
redemption  of  their  dead ;  and  the  departed,  learning  from 
the  ministers  of  the  gospel  laboring  among  them,  that  they 
must  depend  upon  their  children  as  vicarious  saviors,  will 
seek  to  sustain  their  still  mortal  representatives  with  faith 
and  prayer  for  the  perfecting  of  those  labors  of  love. 

31.  And  love,  which  is  a  power  in  itself,  is  thus  intensi- 
fied. Aside  from  the  emotions  which  are  stirred  within  the 
soul  by  the  presence  of  the  Divine,  there  are  few  feelings 
stronger  and  purer  than  the  love  for  kindred.  Heaven 
would  not  be  all  we  wish  were  family  love  unknown  there.*1 
Affection  there  will  differ  from  its  earthly  type,  in  being 
deeper,  stronger,  purer.  And  thus  in  the  mercy  of  God, 
His  erring,  mortal  children,  who  have  taken  upon  themselves 
the  name  of  Christ  on  earth,  may  become  in  a  limited 
sphere,  each  a  savior  in  the  house  of  his  fathers,  and  that 
too  by  vicarious  labor  and  sacrifice,  rendered  in  humility, 

.;'  Doc.  and  Cov.  cxxviii,  18;  see  also  this  entire  section  and  sec.  cxxvii. 
k  See  Note  4. 


156  THE    ARTICLES    OF    FAITH.  [LECT.   VII. 

and,  as  represented  in  the  baptismal  ordinance,  typical  of  the 
death,  burial,  and  resurrection  of  the  Redeemer. 

32.  The  Labor  for  the  Dead  is  Two-Fold :— That  performed 
on  earth  would  be  incomplete,  but  for  its  supplement  and 
counterpart  beyond  the  vail.  Missionary  labor  is  in  pro- 
gress there,  whereby  the  tidings  of  the  gospel  are  carried  to 
the  departed  spirits,  who  thus  learn  of  the  work  done  in 
their  behalf  on  earth.  What  glorious  possibilities  concerning 
the  purposes  of  God,  are  thus  presented  to  our  view! 
How  the  mercy  of  G-od  is  magnified  by  these  evidences  of  His 
love !  How  often  do  we  behold  friends  and  loved  ones,  whom 
we  count  among  earth's  fairest  and  best,  stricken  down  by 
the  shafts  of  death,  seemingly  in  spite  of  the  power  of  faith 
and  the  ministrations  of  the  Priesthood  of  God!  Yet  who 
of  us  can  tell  but  that  the  spirits  so  called  away  are  needed 
in  the  labor  of  redemption  beyond,  preaching  perhaps  the 
gospel  to  the  spirits  of  their  forefathers,  while  others  of  the 
same  family  are  officiating  in  a  similar  behalf  on  earth? 

33.  As  far  as  the  Divine  will  has  been  revealed,  it 
requires  that  the  outward  ordinances,  such  as  baptism  in 
water,  the  laying  on  of  hands  for  the  bestowal  of  the  Holy 
Ghost,  and  the  higher  endowments  that  follow,  be 
attended  to  on  earth,  a  proper  representative  in  the  flesh 
acting  as  proxy  for  the  dead.  The  results  of  such  labors 
are  to  be  left  with  God.  It  is  not  to  be  supposed  that  by 
these  ordinances  the  departed  are  in  any  way  compelled  to 
accept  the  obligation,  nor  that  they  are  in  the  least  hindered 
in  the  exercise  of  their  free  agency.  They  will  accept  or 
reject,  according  to  their  condition  of  humility  or  hostility 
in  respect  to  things  divine ;  but  the  work  so  done  for  them 
on  earth  will  be  of  avail  when  wholesome  argument  and 
reason  have  shown  them  their  true  position. 


AKT.  4.]  TEMPLES.  157 

TEMPLES. 

34.  Temples  or  other  sacred  places  are  required  for  the 
performance  of  these  holy  ordinances.  Whenever  an 
organization  of  the  priesthood  has  existed  on  earth,  the 
Lord  has  required  the  preparation  of  places  suited  to  His 
use,  where  the  rites  of  His  Church  may  be  performed.  It 
is  but  proper  that  such  a  structure  should  be  the  result  of 
the  people's  best  efforts,  inasmuch  as  it  is  made  by  them  an 
off  ering  unto  the  Lord.  In  every  age  of  the  world,  the  chosen 
people  have  been  a  temple-building  people.  Shortly  after 
Israel's  deliverance  from  the  bondage  of  Egypt,  the  Lord 
called  upon  the  people  to  construct  a  sanctuary  to  His  name, 
the  plan  of  which  He  minutely  explained.  Though  this 
was  but  a  tent,  it  was  elaborately  furnished  and  appointed ; 
the  choicest  possessions  of  the  people  being  used  in  its  con- 
struction. l  And  the  Lord  accepted  this  offering  of  His 
wandering  people,  by  manifesting  His  glory  therein,  and 
there  revealing  Himself. m  When  the  people  had  settled  in 
the  promised  land,  the  Tabernacle  of  the  congregation  was 
given  a  more  permanent  resting  place, n  yet  it  still  was  hon- 
ored for  its  sacred  purpose,  until  superseded  by  the  Temple 
of  Solomon  as  the  sanctuary  of  the  Lord. 

35.  This  temple,  one  of  the  most  gorgeous  structures 
ever  erected  by  man  for  sacred  service,  was  dedicated  with 
imposing  ceremonies;  but  its  splendor  was  of  short  duration ; 
for,  within  less  than  forty  years  from  the  time  of  its  comple- 
tion, its  glory  declined,  and  finally  it  fell  a  prey  to  the  flames. 
A  partial  restoration  of  the  temple  was  made  after  the  Jews 
returned  from  their  captivity;  and  through  the  friendly 
influence  of  Cyrus  and  Darius,  the  temple   of    Zerubbabel 

l  Exo.  xxv ;  xxxv,  22. 
m  Exo.  xl,  34-38. 
n  Josh,  xviii,  1. 


158  THE  ARTICLES  OF  FAITH.       [LECT.  VII. 

was  dedicated.0  That  the  Lord  accepted  this  effort  of  His 
people  to  maintain  a  sanctuary  to  His  name,  is  fully  shown 
by  the  spirit  that  actuated  its  officers,  among  whom  were 
.Zechariah,  Haggai,  and  Malachi.  This  temple  remained 
standing  for  nearly  five  centuries,  when,  but  a  few  years 
before  the  birth  of  the  Savior,  a  restoration  of  the  edifice 
was  begun  by  wicked  Herod  the  Great,  and  the  term  "Tem- 
ple of  Herod"  passed  into  history.^  The  vail  of  this  temple 
was  rent  at  the  time  of  the  crucifixion,  and  in  the  year  70 
A.  D.  the  destruction  of  the  building  was  accomplished 
by  Titus. 

36.  Modern  Temples: — From  that  time  until  the  present 
dispensation,  no  other  temples  have  been  reared  on  the 
eastern  continent.  It  is  true,  imposing  edifices  have  been 
erected  for  the  purposes  of  worship ;  but  a  colossal  structure 
does  not  necessarly  constitute  a  temple.  A  temple  is  more 
than  a  church-building,  a  meeting-house,  a  tabernacle,  or  a 
synagogue;  it  is  a  place  specially  prepared  by  dedication 
unto  the  Lord,  and  marked  by  His  acceptance,  for  the  per- 
forming of  the  ordinances  pertaining  to  the  Holy  Priest- 
hood. The  Latter-day  Saints,  true  to  the  characteristics  of 
the  chosen  of  God,r  have  been  from  the  first  a  temple-build- 
ing people.  Only  a  few  months  after  the  organization  of 
the  Church  in  the  present  dispensation,  the  Lord  made  ref- 
erence to  a  temple  which  was  to  be  built.8  In  July,  1831, 
the  Lord  designated  a  spot  in  Independence,  Mo.,  as  the 
site  of  a  future  temple;*  but  the  work  of  construction 
thereon  has  not  yet  been  consummated,  as  is  likewise  the 
case  with  the  temple  site  at  Far  West,  on  which  the 
•corner-stone  was  laid  July  4,  1838. 

o  I  Kings  vi;  viii. 

p  Ezra  i,  iii,  vi. 

/•  Doc.  and  Cov.  cxxiv,  39. 

s  Doc.  and  Cov.  xxxvi,  8. 

t  Doc.  and  Cov.  lvii,  3. 


ART.  4.  J  NOTES.  159 

37.  There  have  been  already  erected  and  dedicated  in  the 
present  dispensation,  six  temples,  in  each  of  which  sacred 
ordinances  have  been  administered — these  comprise  the  tem- 
ples at  Kirtland,  Ohio;  Nauvoo,  111.;  St.  George,  Logan, 
Manti,  and  Salt  Lake  City,  Utah.  The  temples  at  Kirtland 
and  Nauvoo  have  been  abandoned,  as  the  Saints  were  driven 
westward  before  the  fury  of  wicked  mobs ;  and  the  Nauvoo 
temple  has  been  demolished.  The  Utah  temples  are  still 
preserved  to  the  service  of  God;  and  the  magnitude  and 
grandeur  of  the  work  accomplished  within  their  sacred  pre- 
cincts, tell  of  the  gracious  acceptance  by  the  Lord,  to  whose 
name  they  have  been  reared,  and  the  continuance  of  Divine 
favor  toward  them  and  the  people.  In  these  holy  places,  the 
work  of  redeeming  the  dead  and  endowing  the  living  is  in 
uninterrupted  progress. 


NOTES. 


1.  Usage  of  the  Term  "Baptize"  in  Ancient  Times:— The  following 
instances  show  the  ordinary  meaning  attached  to  the  Greek  term  from  which 
our  word  "baptize"  is  derived.  In  all,  the  idea  of  immersion  is  plainly  intended: 
—(For  these  and  other  examples,  see  Millennial  Star,  Vol.  XXI,  p.  687-8.) 

Polybius,  a  writer  of  history,  who  flourished  during  the  second  century  before 
Christ,  uses  the  following  expressions:— In  describing  a  naval  conflict  between 
the  Carthaginian  and  Roman  fleets  off  the  shores  of  Sicily  he  says,  "If  any  were 
hard  pressed  by  the  enemy  they  withdrew  safely  back,  on  account  of  their  fast 
sailing  into  the  open  sea:  and  then  turning  round  and  falling  on  those  of  their 
pursuers  who  were  in  advance,  they  gave  them  frequent  blows  and  'baptized' 
many  of  their  vessels."— Book  I,  ch.  51. 

The  same  writer  thus  refers  to  the  passage  of  the  Roman  soldiers  through 
the  river  Trebia,  "When  the  passage  of  the  river  Trebia  came  on,  which  had 
risen  above  its  usual  current,  on  account  of  the  rain  which  had  fallen,  the 
infantry  with  'difficulty,  crossed  over,  being  'baptized'  up  to  the  chest."— Book 
III,  ch.  72. 

Describing  a  catastrophe  which  befel  the  Roman  ships  at  Syracuse,  Polybius 
states:  "Some  were  upset,  but  the  greater  number,  their  prow  being  thrown 
<lown  from  a  height,  were  'baptized'  and  became  full  of  sea." 

Strabo  who  lived  during  the  time  of  Christ,  used  the  term  "baptized"  in  the 
same  sense.  He  thus  describes  an  instrument  used  in  fishing:— "And  if  it  fall 
into  the  sea  it  is  not  lost:  for  it  is  compacted  of  oak  and  pine  wood:  so  that  even 


160  THE    ARTICLES    OF    FAITH.  [LECT.   VII. 

if  the  oak  is  'baptized'  by  its  weight,  the  remaining  -part  floats  and  is  easily 
recovered." 

Strabo  refers  to  the  buoyancy  of  certain  saline  waters  thus:— "These 
have  the  taste  of  salt  water,  but  a  different  nature,  for  even  persons  who  cannot 
swim  are  not  liable  to  be  'baptized'  in  them,«but  float  like  logs  on  the  surface." 

Referring  to  a  salt  spring  in  Tatta,  the  same  writer  says,  "So  easily  does  the 
water  form  a  crust  round  everything  'baptized'  into  it  that  if  persons  let  down  a 
circlet  of  rushes  they  will  draw  up  wreaths  of  salt." 

Speaking  of  a  species  of  pitch  from  the  lake  Sirbonis,  Strabo  says:— "It  will 
float  on  the  surface  owing  to  the  nature  of  the  water,  which,  as  we  said  is  such 
as  to  render  swimming  unnecessary,  and  such  that  one  who  walks  upon  it  is  not 
'baptized.'  *' 

Dio  Cassius,  speaking  of  the  effects  of  a  severe  storm  near  Rome  says,  "The 
vessels  which  were  in  the  Tiber,  which  were  lying  at  anchor  near  the  city,  and 
to  the  river's  mouth,  were  'baptized.'  " 

The  same  author  thus  alludes  to  the  fate  of  some  of  Curio's  soldiers  while 
fleeting  before  the  forces  of  Juba:—  "Not  a  few  of  these  fugitives  perished,  some 
being  knocked  down  in  their  attempts  to  get  on  board  the  vessels,  and  others, 
even  when  in  the  boats,  being  'baptized'  through  their  weight."    , 

Alluding  to  the  fate  of  the  Byzantians  who  endeavored  to  escape  the  siege  by 
taking  to  the  sea,  he  says,  "Some  of  those,  from  the  extreme  violence  of  the 
wind,  were  'baptized.' " 

2.  Baptism  Among  the  Greeks:— "The  native  Greeks  must  understand 
their  own  language  better  than  foreigners,  and  they  have  always  understood  the 
word  baptism  to  signify  dipping;  and  therefore  from  their  first  embracing  of 
Christianity  to  this  day  they  have  always  baptized,  and  do  yet  baptize,  by  im- 
mersion. '  '—Robinson. 

3.  Early  Form  of  Christian  Baptism :— History  furnishes  ample  proof 
that  in  the  first  century  after  the  death  of  Christ,  baptism  was  administered 
solely  by  immersion.  Tertullian  thus  refers  to  the  immersion  ceremony  com- 
mon in  his  day,  "There  is  no  difference  whether  one  is  washed  in  a  sea  or  in  a 
pool,  in  a  river  or  in  a  fountain,  in  a  lake  or  in  a  channel:  nor  is  there  any 
difference  between  those  whom  John  dipped  in  Jordan,  and  -those  whom  Peter 
dipped  in  the  Tiber.    *    *    *    We  are  immersed  in  the  water." 

The  following  are  but  a  few  of  the  instances  on  record.  (See  Millennial 
Star,  Vol.  XXI,  p.  769-770.) : 

Justin  Martyr  describes  the  ceremony  as  practiced  by  himself.  First  describ- 
ing the  preparatory  examination  of  the  candidate,  he  proceeds,  "After  that  they 
are  led- by  us  to  where  there  is  water,. and  are  born  again  in  that  kind  of  new  birth 
by  which  we  ourselves  were  born  again.  For  upon  the  name  God,  the  Father 
and  Lord  of  all,  and  of  Jesus  Christ,  our  Savior,  and  of  the  Holy  Spirit,  the 
immersion  in  water  is  performed,  because  the  Christ  hath  also  said,  'Except  a 
man  be-born  again,  he  cannot  enter  into  the  kingdom  of  heaven.'  " 

Bishop  Bennet  says  concerning  the  practices  of  the  early  Christians :— "They 
led  them  into  the  water  and  laid  them  down  in  the  water  as  a  man  is  laid  in  a 
grave;  and  then  they  said  those  words  '1  baptize  (or  wash)  thee  in  the  name  of 
the  Father,  Son,  and  Holy  Ghost;'  then  they  raised  them  up  again,  and  clean 
garments  were  put  on  them:  from  whence  came  the  phrases  of  being  baptized 
into  Christ's  death,  of  being  buried  with  Him  by  baptism  into  death,  of  our 


AKT.   -L]  NOTES.  161 

toeing  risen  with  Christ,  and  of  our  putting  on  the  Lord  Jesus  Christ,  of  putting 
off  the  old  man,  and  putting  on  the  new." 

"That  the  apostles  immersed  whom  they  baptized  there  is  no  doubt.  *  *  * 
And  that  the  ancient  church  followed  their  example  is  very  clearly  evinced  by 
innumerable  testimonies  of  the  fathers. "—  Vossius. 

"Burying  as  it  were  the  person  baptized  in  the  water,  and  raising  him  out 
again,  without  question  was  anciently  the  more  usual  method." — Archbishop 
Becker. 

"  'Immersion'  was  the  usual  method  in  which  baptism  was  administered  in 
the  early  Church.  *  *  *  Immersion  was  undoubtedly  a  common  mode  of 
administering  baptism,  and  was  not  discontinued  when  infant  baptism  prevailed. 
*  *  *  Sprinkling  gradually  took  the  place  of  immersion  without  any  formal 
renunciation  of' the  latter."— Canon  Farrar. 

4.  The  Fathers  and  the  Children:— "The  revelation  in  our  day  of  the  doc- 
trine of  baptism  for  the  dead  may  be  said  to  have  constituted  a  new  epoch  in  the 
history  of  Our  race.  At  the  time  the  Prophet  Joseph  received  that  revelation,  the 
belief  was  general  in  Christendom  that  at  death  the  destiny  of  the  soul  was  fixed 
irrevocably  and  for  all  eternity.  If  not  rewarded  with  endless  happiness,  then 
endless  torment  was  its  doom,  beyond  all  possibility  of  redemption  or  change. 
The  horrible  and  monstrous  doctrine,  so  much  at  variance  with  every  element  of 
Divine  justice,  was  generally  believed,  that  the  heathen  nations  who  had  died 
without  a  knowledge  of  the  true  God,  and  the  redemption  wrought  out  by  His 
Son,  Jesus  Christ,  would  all  be  eternally  consigned  to  hell.  The  belief  upon  this 
point  is  illustrated  by  the  reply  of  a  certain  Bishop  to  the  inquiry  of  the  king  of 
the  Franks,  when  the  king  was  about  to  submit  to  baptism  at  the  hands  of  the 
bishop.  The  king  was  a  heathen,  but  had  concluded  to  accept  the  form  of  relig- 
ion then  called  Christianity.  The  thought  occurred  to  him  that  if  baptism  were, 
necessary  for  his  salvation,  what  had  become  of  his  dear  ancestors  who  had  died 
heathens?  This  thought  framed  itself  into  an  inquiry  which  he  addressed  to  the 
bishop.  The  prelate,  less  politic  than  many  of  his  sect,  bluntly  told  him  they 
had  gone  to  hell.  "Then  by  Thor,  I  will  go  there  with  them,"  said  the  king,  and 
thereupon  refused  to  accept  baptism  or  become  a  Christian."— Geo.  Q.  Cannon's 
Life  of  Joseph  Smith,  p.  510. 


ia 


162  THE    ARTICLES    OF    FAITH.  [LECT.   VIII. 


LECTURE  VIII. 

THE  HOLY  GHOST. 

Article  4 :— We  believe  that  the  first  principles  and  ordinances  of  the  Gospel 
are:    *    *    *    (4)  Laying  on  of  hands  for  the  gift  of  the  Holy  Ghost. 

1.  The  Holy  Ghost  Promised: — John  the  Baptist,  pro- 
claiming in  the  wilderness  repentance  and  baptism  by  water, 
foretold  a  second  higher  baptism,  which  he  characterized  aa 
being  of  fire  and  the  Holy  Ghost;  this  was  to  follow  his 
administration, a  and  was  to  be  given  by  that  Mightier  One 
whose  shoes  the  Baptist  considered  himself  unworthy  to 
bear.  That  the  holder  of  this  superior  authority  was  none 
other  than  the  Christ  is  proved  by  John's  solemn  record: 
—"Behold  the  Lamb  of  God  *  *"  *  This  is  he  of  whom 
I  said,  After  me  cometh  a  man  which  is  preferred  before 
me  *  *  *  ^nd  j  knew  hjm  not5  but  he  that  sent  me 
to  baptize  with  water,  the  same  said  unto  me :  Upon  whom 
thou  shalt  see  the  Spirit  descending  and  remaining  on  him, 
the  same  is  he  which  baptizeth  with  the  Holy  Ghost."6 

2.  In  declaring  to  Nicodemus0  the  necessity  of  baptism, 
the  Savior  did  not  stop  with  a  reference  to  the  watery  birth 
alone,  that  being  incomplete  without  the  quickening 
influence  of  the  Spirit;  born  of  water  and  of  the  Spirit 
is  the  necessary  condition  of  him  who  is  to  gain  ad- 
mittance to  the  kingdom.  Many  of  the  scriptural  passages 
quoted  in  proof  of  the  purpose  and  necessity  of  baptism, 
show  baptism  by  fire  and  the  Holy  Ghost  to  be  closely 
associated  with  the  prescribed  ordinance  of  immersion  in 
water.  , 

a  Matt,  iii,  2-3,  11;  Mark  i,  8;  Luke  iii,  16. 
b  John  i,  29-33. 
c  John  iii,  3-5. 


ART.  4.]  THE    HOLY    GHOST.  103 

3.  Christ's  instructions  to  His  apostles  comprise  repeated 
promises  concerning  the  coming  of  the  "Comforter,"  and 
the  "Spirit  of  Truth,  "d  by  which  expressive  terms  the  Holy 
Ghost  is  designated.  In  His  last  interview  with  the 
apostles,  at  the  termination  of  which  He  ascended  into 
heaven,  the  Lord  repeated  these  assurances  of  a  spiritual 
baptism,  which  was  then  soon  to  take  place/  The  fulfilment 
of  this  great  prediction  was  realized  at  the  succeeding  Pen- 
tecost, when  the  apostles,  having  assembled  together,  were 
endowed  with  mighty  power  from  heaven/  being  filled  with 
the  Holy  Ghost  so  that  they  spake  with  other  tongues  as  the 
Spirit  gave  them .  utterance.  Among  other  manifestations 
of  this  heavenly  gift,  may  be  mentioned  the  appearance  of 
flames  of  fire  like  unto  tongues,  which  rested  upon  each  of 
them.  The  promise  so  miraculously  fulfilled  upon  them- 
selves was  repeated  by  the  apostles  to  those  who  sought 
their  instruction.  Peter,  addressing  the  Jews  on  that  same 
day,  declared,  on  the  condition  of  their  acceptable  repent- 
ance and  baptism,  "ye  shall  receive  the  gift  of  the  Holy 
Ghost.  "* 

4.  Book  of  Mormon  evidence  is  not  less  conclusive 
regarding  the  Holy  Spirit's  visitation  unto  those  who  obey  the 
requirements  of  water  baptism.  ]N"ephi,  Lehi's  son,  bore 
solemn  record  of  this  truth,71  as  made  known  to  him  .by  the 
voice  of  God.  And  the  words  of  the  resurrected  Savior  to 
the  Nephites  come  in  plainness  indisputable,  and 'with 
authority  not  to  be  questioned,  proclaiming  the  baptism  of 
fire  and  the  Holy  Ghost  unto  all  those  who  obey  the  pre- 
liminary requirements.' 


d  John  xiv,  16-17,  26;  xv,  26;  xvi,  7,  13. 

e  Acts  i,  5. 

/Actsii,  1-4. 

g  Acts  ii,  38. 

h  II  Nephi  xxxi,  8, 12-14,  17. 

i  III  Nephi  xi,  36;  xii,  2. 


164  THE    ARTICLES    OF    FAITH.  [LECT.   VIII. 

5.  Unto  the  Saints  in  the  dispensation  of  the  fulness  of 
times,  the  same  great  promise  has  heen  made.  "I  say  unto 
you  again,"  spake,  the  Lord  in  addressing  certain  elders  of 
the  Church,  "that  every  soul  that  believeth  on  your  words, 
and  is  baptized  by  water  for  the  remission  of  sins  shall  re- 
ceive the  Holy  Ghost."7' 

6.  Personality  and  Powers  of  the  Holy  Ghost: — The  Holy 
Ghost  is  associated  with  the  Father  and  the  Son  in  the  God- 
head. In  the  light  of  revelation,  we  are  instructed  as  to  the 
distinct  personality  of  the  Holy  Ghost.  He  is  a  Being 
endowed  with  the  attributes  and  powers  of  Deity,  and  not 
a  mere  thing,  force,  or  essence.  The  term  Holy  Ghost  and 
its  common  synonyms,  Spirit  of  God,fc  Spirit  of  the  Lord, 
or  simply,  Spirit/  Comforter,"1  and  Spirit  of  Truth,"  occur 
in  the  scriptures  with  plainly  different  meanings,  referring 
in  some  cases  to  the  person  of  God,  the  Holy  Ghost,  and  in 
other  instances  to  the  power  or  authority  of  this  great 
Being.  The  context  of  such  passages  will  show  which  of 
these  significations  applies. 

7.  The  Holy  Ghost  undoubtedly  possesses  personal 
powers  and  affections;  these  attributes  exist  in  Him  in  per- 
fection. Thus,  He  teaches  and  guides,0  testifies  of  the 
Father  and  the  Son,p  reproves  for  sin,9-  speaks,  commands, 
and  commissions,''  makes  intercession  for  sinners,8  is  grieved/ 


j  Doc.  and  Cov.  lxxxiv,  64. 
k  Matt,  iii,  16;  xii,  28;  I  Nephi  xiii,  12. 

I  I  Nephi  iv,  6;  xi,  8;  Mos.  xiii,  5;  Acts  ii.  4:  viii,  29;  x,  19;  Rom.  viii,  10,  26:  I 
Thess.  v,  19. 

m  John  xiv,  16-26;  xv,  26. 

n  John  xv,  26;  xvi,  13. 

o  John  xiv,  26;  xvi.  13. 

p  John  xv,  26. 

■q  John  xvi,  8. 

r  Acts  x,  19;  xiii,  2:  Rev.  ii,  7;  I  Nephi  iv,  6:  xi,  2-8. 

s  Rom,  viii.  26. 

t  Eph.  iv,  30. 


ART.   4.]  THE    HOLY    GHOST.  165 

searches  and  investigates,"  entices/  and  knows  all  things.7* 
These  are  not  mere  figurative  expressions,  but  plain  state- 
ments of  the  attributes  and  characteristics  of  this  great  Per- 
sonage. That  the  Holy  Ghost  is  capable  of  manifesting 
Himself  in  the  true  form  and  figure  of  God,  after  which 
image  man  is  shaped,  is  indicated  by  the  wonderful  inter- 
view between  the  Spirit  and  Nephi,  in  which  He  revealed 
Himself  to  the  prophet,  questioned  him  concerning  his 
desires  and  belief,  instructed  him  in  the  things  of  God,  speak- 
ing face  to  face  with  the  man.  "I  spake  unto  him,"  says 
Xephi,  "as  a  man  speaketh;  for  I  beheld  that  he  was  in  the 
form  of  a  man,  yet  nevertheless  I  knew  that  it  was  the 
Spirit  of  the  Lord;  and  he  spake  unto  me  as  a  man  speak- 
eth to  another.  "x  However,  the  Holy  Ghost  does  not  pos- 
sess a  tangible  body  of  flesh  and  bones,  as  do  both  the 
Father  and  the  Son,  but  is  a  personage  of  spirit. v 

8.  Much  of  the  confusion  existing  in  our  human  con- 
ceptions concerning  the  nature  of  the  Holy  Ghost,  arises 
from  the  common  failure  to  segregate  our  ideas  of  His  per- 
son and  powers.  Plainly,  such  expressions  as  being  filled 
with  the  Holy  Ghost,2  and  the  Spirit  falling  upon  men,  have 
reference  to  the  powers  and  influences  which  emanate  from 
God  and  which  are  characteristic  of  Him;  for  the  Holy 
Ghost  may  in  this  way  operate  simultaneously  upon  many 
persons,  even  though  they  be  widely  separated ;  whereas  the 
actual  person  of  the  Holy  Ghost  cannot  be  in  more  than  one 
place  at  a  time.  Yet  we  read,  that  through  the  power  of  the 
Spirit,  the  Father  and  the  Son  operate  in  their  creative  acts 


a  I  Cor.  ii,  4-10. 

v  Mos.  iii,  19. 

w  Alma  vii,  13. 

x  I  Nephi  xi,  11. 

y  Doc.  and  Cov.  cxxx,  22. 

z  Luke  i,  15,  67;  iv,  1;  Acts  vi,  3;  xiii,  9;  Alma  xxxvi,  24;  Doc,  and  Cov.  cvii,  56. 


160  THE    ARTICLES    OF    FAITH.  [LECT.   VIII. 

and  in  their  general  dealings  with  the  human  family."  The 
Holy  Ghost  may  be  regarded  as  the  minister  of  the  Godhead, 
carrying  into  effect  the  decisions  of  the  Supreme  Council. 

9.  In  the  execution  of  these  great  purposes,  the  Holy 
Ghost  directs  and  controls  the  numerous  forces  of  Nature, 
of  which  indeed  a  few,  and  these  perhaps  of  the  minor 
order,  wonderful  as  even  the  least  of  them  seems  to  man, 
have  thus  far  been  made  known  to  the  human  mind. 
Gravitation,  sound,  heat,  light,  and  the  still  more  mys- 
terious, seemingly  supernatural  power  of  electricity,  are  but 
the  common  servants  of  the  Holy  Spirit  in  His  operations. 
No  earnest  thinker,  no  sincere  investigator  supposes  that 
he  has  yet  learned  of  all  the  forces  existing  in  and  operat- 
ing upon  matter;  indeed  the  observed  phenomena  of  nature, 
yet  wholly  inexplicable  to  him,  far  outnumber  those  for 
which  he  has  devised  even  a  partial  explanation.  There  are 
powers  and  forces  at  the  command  of  God,  compared  with 
which,  electricity,  the  most  occult  of  all  the  physical 
agencies  controlled  in  any  degree  by  man,  is  as  the  pack- 
horse  to  the  locomotive,  the  foot  messenger  to  the  telegraph, 
the  raft  of  logs  to  the  ocean  steamer.  Man  has  scarcely 
glanced  at  the  enginery  of  creation ;  and  yet  the  few  forces 
known  to  him  have  brought  about  miracles  and  wonders, 
which  but  for  their  actual  realization  would  be  beyond 
belief.  These  mighty  agencies,  and  the  mightier  ones  still 
to  man  unknown,  and  many  perhaps,  to  the  present  con- 
dition of  the  human  mind  unknowable,  do  not  constitute 
the  Holy  Ghost,  but  the  mere  means  ordained  to  serve 
Divine  purposes. 

10.  Subtler,  mightier,  and  more  far-reaching  still  than 
any  or  all  of  the  physical  forces  of  nature,  are  the  powers 
that  operate  upon  conscious  organisms,  the  means  by  which 

a  Gen.  i,  2;  Neh.  ix,  30;  Job  xxvi,  13;  Psalms  civ,  30.  Isa.  xlii,  1;  Acts  x,  19; 
I  Nephi  x.  19;  Alma  xii,  3:     Doc.  and  Cov.  cv,  36:  xcvii,  i: 


ART.  4.]  THE    HOLY    GHOST.  167 

the  mind,  the  heart,  the  soul  of  man  may  be  affected.  In 
our  ignorance  of  the  true  nature  of  electric  energy,  we 
speak  of  it  as  a  fluid ;  and  so  by  analogy  the  forces  through 
which  the  mind  is  governed  have  been  called  spiritual 
fluids.  The  true  nature  of  these  higher  powers  is  unknown 
to  us,  for  the  conditions  of  comparison  and  analogy,  so 
necessary  to  our  frail  human  reasoning,  are  wanting;  still 
the  effects  are  experienced  by  all.  As  the  conducting 
medium  in  an  electric  current  is  capable  of  conveying  but 
a  limited  current,  the  maximum  strength  depending  upon 
the  resistance  offered  by  the  conductor ;  and,  as  separate  cir- 
cuits of  different  degrees  of  conductivity  may  carry  currents 
of  widely  varying  intensity;  so  human  souls  are  of  varied 
capacity  with  respect  to  the  diviner  powers.  But,  as  the 
medium  is  purified,  as  the  obstructions  are  removed,  so  the 
resistance  to  the  energy  decreases,  and  the  forces  manifest 
themselves  with  greater  perfection.  By  analogous  processes 
of  purification,  may  our  spirits  be  made  more  susceptible  to 
the  power  of  life,  which  is  an  emanation  from  the  Spirit  of 
God.  Therefore  are  we  taught  to  pray  by  word  and  action 
for  a  constantly  increasing  portion  of  the  Spirit,  that  is, 
the  power  of  the  Spirit,  which  is  a  measure  of  the  favor  of 
God  unto  us. 

11.  The  Office  of  the  Holy  Ghost  in  His  ministrations 
among  men  is  very  fully  described  in  scripture.  He  is  a 
Teacher  sent  from  the  Father;5  and  unto  those  who  are 
entitled  to  His  tuition  He  will  reveal  all  things  necessary  for 
the  soul's  advancement.  Through  the  influences  of  the 
Holy  Spirit,  the  powers  of  the  human  mind  may  be  quick- 
ened and  increased,  so  that  things  past  may  be  brought  to 
remembrance.  He  will  serve  as  a*  guide  in  things  divine 
unto  all  who  will  obey  Him,0  enlightening  every  man/  in 

b  John  xiv,  26. 

c  Doc.  and  Cov,  xlv,  57. 

d  Doc.  and  Cov.  lxxxiv,  45-47. 


168  THE    ARTICLES    OF    FAITH.  [LECT.   VIII. 

proportion  to  his  humility  and  obedience;6  unfolding  the 
mysteries  of  God/  as  the  knowledge  thus  revealed  may  tend 
to  spiritual  growth;  conveying  knowledge  from  God  to 
man;9  sanctifying  those  who  have  been  cleansed  through 
obedience  to  the  requirements  of  the  gospel  ;h  manifesting 
all  things;*  and  bearing  witness  unto  men  concerning  the 
existence  and  infallibility  of  the  Father  and  the  Son.J 

12.  And  not  alone  does  the  Holy  Ghost  bring  to  mind 
the  past,  and  explain  the  things  of  the  present,  but  His 
power  is  manifested  likewise  in  prophecy  concerning  the 
future; — "He  shall  show  you  things  to  come,"  declared  the 
Savior  to  the  apostles  in  promising  the  advent  of  the  Com- 
forter. Adam,  the  first  prophet  of  earth,  under  the  influence 
of  the  Holy  Ghost  "predicted  whatsoever  should  befall  his 
posterity  unto  the  latest  generation.  "fc 

13.  The  power  of  the  Holy  Ghost  then  is  the  spirit  of 
prophecy  and  revelation ;  His  office  is  that  of  enlightenment 
of  the  mind,  quickening  of  the  intellect,  and  sanctification 
of  the  soul. 

14.  To  Whom  is  the  Holy  Ghost  given?  Xot  to  all 
indiscriminately.  The  Kedeemer  declared  to  the  apostles 
of  old,  "I  will  pray  to  the  Father  and  he  shall  give  you 
another  Comforter,  that  he  may  abide  with  you  forever; 
Even  the  Spirit  of  truth;  whom  the  world  cannot  receive, 
because  it  seeth  him  not,  neither  knoweth  him.'" 
Clearly,  then,  a  certain  condition  of  the  candidate  is  re- 
quisite before  the  Holy  Ghost  can  be  bestowed,  that  is  to 
say,  before  the  person  can  receive  a  right  to  the  company 

e  Doc.  and  Cov.  cxxxvi,  33. 

/ 1  Nephi  x,  19. 

g  Doc.  and  Cov.  cxxi,  43. 

h  Alma  xiii,  12. 

t  Doc  and  Cov.  xviii,  18. 

j  John  xv,  26;  Acts  v,  32;  xx.  23;  I  Cor.  ii,  11;  xii,  3;  III  Nephi  xi,  32. 

k  Doc.  and  Cov.  cvii,  56. 

I  John  xiv,  16,  17. 


ART.  4.]  THE   HOLY    GHOST.  169 

and  ministrations  of  the  Spirit.  God  grants  the  Holy  Ghost 
unto  the  obedient;  and  the  bestowal  of  this  gift  follows 
faith,  repentance,  and  baptism  by  water. 

15.  The  apostles  of  old  promised  the  ministration  of 
the  Holy  Ghost  unto  those  only  who  had  received  baptism 
by  water  for  the  remission  of  sins  ;m  John  the  Baptist  gave 
assurances  of  the  visitation  of  the  Holy  Ghost  to  those  only, 
who  were  baptized  unto  repentance.'1  The  instance  of  Paul's 
rebaptizing  the  twelve  disciples  at  Ephesus  before  he  con- 
ferred upon  them  the  Holy  Ghost,  on  account  of  a  probable 
lack  of  propriety  or  of  authority  in  their  first  baptism,0  has 
already  been  dwelt  upon.  We  read  of  a  remarkable  mani- 
festation of  power  among  the  people  of  Samaria,p  to 
whom  Philip  went  and  preached  the  Lord  Jesus ;  the  people 
with  one  accord  accepted  his  testimony  and  sought  baptism. 
Then  came  unto  them  Peter  and  John,  through  whose 
ministrations  the  Holy  Ghost  came  upon  the  new  converts, 
whereas  upon  none  of  them  had  the  Spirit  previously  fallen, 
though  all  had  been  baptized. 

16.  The  Holy  Ghost  dwells  not  in  tabernacles  unfit  and 
unworthy.  Paul  makes  the  sublime  declaration  that  the 
body  of  man  when  filled  with  the  power  of  the  Holy  Ghost 
becomes  a  temple  of  this  Spirit;  and  the  apostle  points 
out  the  terrible  responsibility  of  defiling  a  structure  sanc- 
tified by  so  holy  a  presence.3  Faith  in  God  leads  to  repen- 
tance of  sin,  this  is  followed  by  baptism  in  water  for  the 
remission  of  sins,  and  this  in  turn  by  the  bestowal  of  the 
Holy  Ghost,  through  whose  power  come  sanctification  and 
the  specific  gifts  of  God. 

17.  An  Exception  to  the  Prescribed  Order  is  shown  in  the 

m  Acts  ii,  38. 

n  Matt,  iii,  11:  Mark  i,  8. 

o  Acts  xix,  1  -7. 

p  Acts  viii,  5-8,  12,  14-17. 

q  I  Cor.  iii,  6. 


170  THE    ARTICLES    OF    FAITH.  [LECT.   VIII. 

case  of  the  devout  Gentile,  Cornelius,  unto  whom,  together 
with  his  family,  came  the  Holy  Ghost,  with  such  power  that 
they  spake  with  new  tongues  to  the  glorification  of  God, 
and  this  before  their  baptism/  But  sufficient  reason  for 
this  departure  from  the  usual  order  is  seen  in  the  prejudice 
that  existed  among  the  Jews  toward  other  nations,  which, 
but  for  the  Lord's  direct  instructions  to  Peter,  would  have 
hindered,  if  indeed  it  did  not  prevent,  the  apostle  from  min- 
istering unto  the  Gentiles;  as  it  was?  his  act  was  loudly  con- 
demned by  his  own  people ;  but  he  answered  their  criticisms 
with  a  recital  of  the  lesson  given  him  of  God,  and  the  un- 
deniable evidence  of  the  Divine  will  as  shown  in  the  recep- 
tion of  the  Holy  Ghost  by  Cornelius  and  his  family  be- 
fore baptism. 

18.  And  in  another  sense  the  Holy  Ghost  has  frequently 
operated  for  good  through  persons  that  are  unbaptizecL: 
indeed,  some  measure  of  this  power  is  given  to  all  mankind ; 
for,  as  seen  already,  the  Holy  Spirit  is  the  power  of  intelli- 
gence, of  wise  direction,  of  development,  of  life.  Mani- 
festation of  the  power  of  God,  as  made  plain  through  the 
operations  of  the  Spirit,  are  seen  in  the  triumphs  of  en- 
nobling art,  the  discoveries  of  true  science,  and  the  events 
of  history ;  with  all  of  which  the  carnal  mind  may  believe 
that  God  takes  no  direct  concern.  .Not  a  truth  has  ever 
been  made  the  property  of  human  kind^  except  through  the 
power  of  that  great  Spirit  who  exists  to  do  the  bidding  of 
the  Father  and  the  Son.  And  yet  the  actual  companion.- 
ship  of  the  Holy  Ghost,  the  divinely-bestowed  right  to  His 
ministrations,  the  sanctifying  baptism  with  fire,  are  given 
as  a  permanent  possession  only  to  the  faithful,  repentant, 
baptized  candidate,  for  salvation;  and  with  all  such  this 
gift  will  abide,  unless  forfeited  through  transgression. 

19.  The  Bestowal  of  the  Holy  Ghost  is  effected  through 

r  Acts  x. 


ART.   4.]  THE    HOLY    GHOST.  171 

the  ordinance  of  an  oral  blessing,  pronounced  upon  the 
candidate  by  the  proper  authority  of  the  Priesthood,  ac- 
companied by  the  imposition  of  hands  by  him  or  those 
officiating.  That  this  was  the  mode  followed  by  the  apostles 
of  old  is  evident  from  the  Jewish  scriptures;  that  it  was 
practised  by  the  early  Christian  Fathers  is  proved  by 
history;  that  it  was  the  acknowledged,  method  among  the 
Nephites  is  plainly  shown  by  the  Book  of  Mormon  records ; 
and  for  the  same  practice  in  the  present  dispensation 
authority  has  come  direct  from  heaven. 

20.  Among  the  instances  recorded  in  the  New  Testa- 
ment, we  may  mention  the  following :  Peter  and  John  con- 
ferred the  Holy  Ghost  upon  Philip's  converts  at  Samaria,  as 
already  noted,  and  the  ordinance  was  performed  by  prayer 
and  the  laying  on  of  hands.8  Paul  operated  in  the  same 
manner  on  the  Ephesians  whom  he  had  caused  to  be  bap- 
tized; and  "when  he  had  laid  his  hands  upon  them,  the 
Holy  Ghost  came  on  them,  and  they  spake  with  tongues 
and  prophesied."'  Paul  also  refers  to  this  ordinance  in  his 
admonition  to  Timothy  not  to  neglect  the  gift  so  be- 
stowed." The  same  apostle,  in  enumerating  the  cardinal 
principles  and  ordinances  of  the  Church  of  Christ,  includes 
the  laying  on  of  hands  as  following  baptism/ 

21.  Alma  so  invoked  the  power  of  the  Holy  Ghost  in 
behalf  of  his  co-laborers  :w — "He  clapped  his  hands  upon  all 
them  who  were  with  him.  And  behold,  as  he  clapped  his 
hands  upon  them  they  were  filled  with  the  Holy  Spirit." 
The  Savior  gave  authority  to  the  twelve  chosen  Nephites,x 


8  Acts  viii,  14-17.    Read  the  account  of   Simon,  the  magician,  in  the  same 
chapter. 

t  Acts  xix,  2-6. 

u  II  Tim.  i,  6. 

v  Heb.  vi,  1-2. 

w  Alma  xxxi,  36. 

x  III  Nephi  xviii,  36,  37. 


172  THE    ARTICLES    OF    FAITH.  [LECT.   VIII; 

by  touching  them  one  by  one ;  they  were  thus  commissioned 
to  bestow  the  Holy  Ghost. 

22.  In  this  dispensation,  it  has  been  made  a  duty  of  the 
Priesthood  "to  confirm  those  who  are  baptized  into  the 
Church  by  the  laying  on  of  hands  for  the  baptism  of  fire 
and  the  Holy  Ghost.  "y  The  Lord  has  promised  that  the 
Holy  Ghost  shall  follow  these  authoritative  acts  of  His 
servants.2  The  ceremony  of  laying  on  of  hands  for  the 
bestowal  of  the  Holy  Ghost  is  associated  with  that  of  con- 
firmation in  the  Church.  The  officiating  elder  acting  in 
the  name  and  by  the  authority  of  Jesus  Christ,  says, 
"Receive  ye  the  Holy  Ghost;"  and  "7  confirm  you  a  member 
of  the  Church  of  Jesus  Christ  of  Latter-day  Saints."  Even 
these  words  are  not  prescribed,  but  their  meaning  should  be 
expressed  in  the  ceremony;  and  to  such  may  be  added  other 
words  of  blessing  and  invocation  as  the  Spirit  of  the  Lord 
may  dictate  to  the  officiating  elder.  This  act  completes 
the  outward  form  of  the  baptism  so  indispensable  to  salva- 
tion— the  birth  of  water  and  of  the  Spirit. 

23.  The  authority  to  so  bestow  the  Holy  Ghost  belongs 
to  the  higher  or  Melchisedek  Priesthood,"  whereas  water- 
baptism  may  be  administered  by  a  priest,  officiating  in  the 
ordinances  of  the  lesser  or  Aaronic  order  of  priesthood. b 
This  order  of  authority,  as  made  known  through  revelation, 
explains  that  while  Philip  had  authority  to  administer  the 
ordinance  of  baptism  to  the  converted  Samaritans,  others 
who  held  the  higher  priesthood  had  to  be  sent  to  confer 
upon  them  the  Holy  Ghost. c 

24.  Gifts  of  the  Spirit: — As  already  pointed  out,  the 
special  office  of  the  Holy  Ghost  is  to  enlighten  and  ennoble 


y  Doc.  and  Cov.  xx,  41,  43. 

z  Doc.  and  Cov.  xxxv,  6;  xxxix,  6,  23;  xlix,  11-14. 

a  Doc.  and  Cov.  xx,  38-43. 

h  Doc.  and  Cov,  xx,  46,  50. 

c  See  Acts  viii,  5-17. 


ART.   4.]  THE    HOLT    GHOST.  173 

the  mind,  to  purify  and  sanctify  the  soul,  to  incite  to  good 
works,  and  to  reveal  the  things  of  God.  But,  beside  these 
general  blessings,  there  are  certain  specific  endowments 
promised  in  connection  with  the  gifts  of  the  Holy  Ghost. 
Said  the  Savior,  "These  signs  shall  follow  them  that  believe : 
In  my  name  shall  they  cast  out  devils,  they  shall  speak 
with  new  tongues ;  they  shall  take  up  serpents ;  and  if  they 
drink  any  deadly  thing  it  shall  not  hurt  them :  they  shall 
lay  hands  on  the  sick  and  they  shall  recover.  "d 

25.  These  gifts  of  the  Spirit  are  distributed  in  the  wis- 
dom of  God  for  the  exaltation  of  His  children.  Paul  thus 
discourses  concerning  them:  "Now,  concerning  spiritual 
gifts,  brethren,  I  would  not  have  you  ignorant.  *  *  * 
Now  there  are  diversities  of  gifts,  but  the  same  Spirit.  *  * 
*  *  But  the  manifestation  of  the  Spirit  is  given  to  every 
man  to  profit  withal.  For  to  one  is  given  by  the  Spirit  the 
word  of  wisdom ;  to  another  the  word  of  knowledge  by  the 
same  Spirit.  To  another  faith  by  the  same  Spirit;  to 
another  the  gift  of  healing  by  the  same  Spirit.  To  another 
the  working  of  miracles ;  to  another  prophecy ;  to  another 
discerning  of  spirits;  to  another  divers  kind  of  tongues;  to 
another  the  interpretation  of  tongues.  But  all  these  work- 
eth  that  one  and  the  selfsame  Spirit,  dividing  to  every  man 
severally -as  he  will."*  ISTo  man  is  without  some  gift  from 
the  Spirit;  one  person  may  possess  several. 


NOTES : 


1.  Effect  of  the  Holy  Ghost  on  the  Individual :— "An  intelligent  being, 
in  the  image  of  God,  possesses  every  organ,  attribute,  sense,  sympathy,  affection, 
of  will,  wisdom,  love,  power  and  gift,  which  is  possessed  by  God  Himself.  But 
these  are  possessed  by  man  in  his  rudimental  state  in  a  subordinate  sense  of  the 
word.    Or,  in  other  words,  these  attributes  are  in  embryo,  and  are  to  be  grad- 

'/  Mark  xvi,  17-18;  Doc.  and  Cov.  lxxxiv,  65-73. 
e  I  Cor.  xii,  8;  see  also  Moroni  x,  8-18. 


174  THE    ARTICLES    OF    FAITH.  [LECT.   VIII. 

ually  developed.  They  resemble  a  bud,  a  germ,  which,  gradually  develops  into 
bloom,  and  then,  by  progress,  produces  the  mature  fruit  after  its  own  kind. 
The  gift  of  the  Holy  Spirit  adapts  itself  to  all  these  organs  or  attributes.  It 
quickens  all  the  intellectual  faculties,  increases,  enlarges,  expands,  and  purifies 
all  the  natural  passions  and  affections,  and  adapts  them  by  the  gift  of  wisdom,  to 
their  lawful  use.  It  inspires,  develops,  cultivates,  and  matures  all  the  fine-toned 
sympathies,  joys,  tastes,  kindred  feelings,  and  affections-of  our  nature.  It  inspires 
virtue,  kindness,  goodness,  tenderness,  gentleness,  and  charity.  It  develops 
beauty  of  person,  form  and  features.  It  tends  to  health,  vigor,  animation,  and 
social  feeling.  It  develops  and  invigorates  all  the  faculties  of  the  physical  and 
intellectual  man.  It  strengthens,  invigorates,  and  gives  tone  to  the  nerves.  In 
short,  it  is,  as  it  were,  marrow  to  the  bone,  joy  to  the  heart,  light  to  the  eyes, 
music  to  the  ears,  and  life  to  the  whole  being. "—Parley  P.  Pratt;  Key  to 
Theology,  p.p.  96-97,  (4th  ed.) 

2.  The  Laying  on  of  Hands:— From  the  scriptures  cited,  it  is  plain  that 
the  usual  ceremory  of  bestowing  the  gift  of  the  Holy  Ghost,  consisted  in  part 
in  the  imposition  of  hands  by  those  in  authority.  (Acts  viii,  17;  ix,  17;  xix,  2-6; 
Alma  xxxi,  36;  III  Nephi,  xviii,  36-37;  Doc.  and  Cov.,  xx,  41.)  The  same  out- 
ward sign  has  marked  other  authoritative  acts:  for  example,  ordination  to  the 
priesthood;  and  administration  to  the  sick.  It  is  probable  that  Paul  had 
reference  to  Timothy's  ordination  when  he  exhorts  him  thus:  "Neglect  not  the 
gift  that  is  in  thee,  which  was  given  thee  by  prophecy,  with  the  laying  on  of  the 
hands  of  the  presbytery."  (I  Tim.  iv,  14.)  And  again,  "Stir  up  the  gift  of  God, 
which  is  in  thee  by  the  putting  on  of  my  hands."  (II  Tim.  i,  6.)  The  first 
ordination  to  the  priesthood  in  latter  times  was  done  by  the  imposition  of  hands 
by  John  the  Baptist  (Doc.  and  Cov.  xiii.)  That  Christ  in  healing  the  sick  some- 
times laid  His  hands  upon  the  afflicted  ones  is  certain  (Mark  vi,  5) ;  and  He  left 
with  His  apostles  a  promise  that  healing  should  follow  the  authoritative  laying 
on  of  hands  (Mark  xvi,  15,  18.)  The  same  promise  has  been  repeated  in  this  day 
(Doc  and  Cov.  xlii,  43-44.)  Yet,  notwithstanding  the  importance  given  to  this 
sign  of  authority,  the  laying  on  of  hands  is  but  exceptional  among  the  practices 
of  the  many  sects  professing  Christianity  today. 


AKT.  4.]  SACRAMENT    OF   THE    LORD'S    SUPPER.  175 


LECTUKE  IX. 

THE  SACRAMENT  OF  THE  LORD'S  SUPPER. 
In  connection  with  Article  4. 

1.  The  Sacrament: — In  the  course  of  our  study  of  the 
principles  and  ordinances  of  the  Gospel,  as  specified  in  the 
fourth  of  the  Articles  of  Faith,  the  subject  of  the  sacra- 
ment of  the  Lord's  Supper"  very  properly  claims  attention, 
the  observance  of  this  ordinance  being  required  of  all  who 
have  become  members  of  the  Church  of  Christ  through 
compliance  with  the  requirements  of  faith,  repentance,  and 
baptism  by  water  and  by  the  Holy  Ghost. 

2.  Institution  of  the  Sacrament  among  the  Jews: — The 
sacrament  of  the  Lord's  Supper  dates  from  the  night  of  the 
Passover  feast6  immediately  preceding  the  crucifixion  of  the 
Savior.  On  that  solemn  occasion,  Christ  and  His  apostles 
were  assembled  in  Jerusalem,  keeping  the  feast  in  an  upper 
room,  made  ready  by  His  express  command.0  As  a  Jew, 
Christ  appears  to  have  been  ever  loyal  to  the  established 
usages  of  His  people;  and  it  must  have  been  with  most 
extraordinary  feelings  that  He  entered  upon  this  commem- 
orative feast,  the  last  of  its  kind  bearing  the  significance  of 
the  type  of  a  future  sacrifice,  as  well  as  a  reminder  of  God's 
favor  in  the  past.  Knowing  well  the  terrible  experiences 
immediately  awaiting  Him,  He  commuried  with  the  Twelve 
at  the  paschal  board  in  anguish  of  soul,  prophesying  con- 
cerning His  betrayal,  which  was  soon  to  be  accomplished, 
by  the  agency  of  one  who  there  ate  with    Him.     Then  He 

a  See  Notes  1  and  2. 
6  See  Note  3. 
c  Luke  xx  ii,  8-13. 


176  THE    ARTICLES    OF    FAITH.  [LECT.   VIII. 

took  bread,  and  blessed  it  and  gave  it  to  His  disciples,  say- 
ing, "Take,  eat;  this  is  my  body;"d  "this  do  in  remembrance 
of  me."6  Afterward,  taking  the  cup,  He  blessed  its  con- 
tents and  administered  it  to  them  with  the  words,  "Drink 
ye  all  of  it;  for  this  is  my  blood  of  the  new  testament, 
which  is  shed  for  many  for  the  remission  of  sins."7  It  is 
interesting  to  note  that  the  account  of  the  sacrament  and  its 
purport  as  given  by  Paul0'  resembles  so  closely,  as  to  be 
almost  identical  with,  the  descriptions  recorded  by  the  evan- 
gelists. The  designation  of  the  Sacrament  as  the  Lord's 
Supper  is  used  by  no  biblical  writer  other  than  Paul. 

3.  Institution  of  the  Sacrament  Among  the  Nephites: — 
On  the  occasion  of  His  visit  to  the  Nephites,  which  oc- 
curred shortly  after  His  resurrection,  Christ  established 
the  sacrament  among  this  division  of  His  flock.  He  re- 
quested the  disciples  whom  He  had  chosen  to  bring  Him 
bread  and  wine ;  then,  taking  the  bread  He  brake  it,  blessed 
it,  and  gave  it  to  the  disciples  with  the  command  that  they 
should  eat,  and  afterward  distribute  to  the  people.  The 
authority  to  administer  this  ordinance  He  promised  to  leave 
with  the  people.  "And  this  shall  ye  always  observe  to  do," 
said  He,  "even  as  I  have  done.  *  *  *  And  this  shall 
ye  do  in  remembrance  of  my  body,  which  I  have  shewn 
unto  you.  And  it  shall  be  a  testimony  unto  the  Father, 
that  ye  do  always  remember  me.  And  if  ye  do  always  re- 
member me,  ye  shall  have  my  Spirit  to  be  with  you.'"1  The 
wine  was  administered  in  the  same  order,  first  to  the  dis- 
ciples, then  by  them  to  the  people.  This  also  was  to  be  part 
of  the  standing  ordinance  among  the  people: — "And  ye 
shall  do  it  in  remembrance  of  my  blood  which  I  have  shed 


d  Matt,  xx vi,  26. 

e  Luke  xxii,  19;  see  also  Mark  xiv,  22-25. 

/  Matt,  xxvi,  27-28. 

g  I  Cor.  xi,  23-25. 

h  III  Nephi  xviii,  6,  7. 


ART.   4.j  SACRAMENT    OF    THE    LORD'S    SUPPER.  177 

for  you,  that  ye  may  witness  unto  the  Father  that  ye  do 
always  remember  me."  Then  followed  a  reiteration  of  the 
great  promise,  "And  if  ye  do  always  remember  me,  ye  shall 
have  my  Spirit  to  be  with  you.'"' 

4.  Fit  Partakers  of  the  Sacrament. — The  Divine  instruc- 
tions concerning  the  sacredness  of  this  ordinance  are  very 
explicit ;  and  the  consequent  need  of  scrupulous  care  being 
exercised  lest  it  be  engaged  in  unworthily,  is  apparent.  In 
addressing  the  Corinthian  saints,  Paul  utters  solemn  warn- 
ings against  hasty  or  unworthy  action  in  partaking  of  the 
sacrament,  and  declares  that  the  penalties  of  sickness,  and 
even  death,  are  visited  upon  those  who  violate  the  sacred 
requirements. — "For  as  often  as  ye  eat  this  bread,  and  drink 
this  cup,  ye  do  shew  the  Lord's  death  till  he  come.  Where- 
fore whosoever  shall  eat  this  bread,  and  drink  this  cup  of  the 
Lord,  unworthily,  shall  be  guilty  of  the  body  and  blood  of 
the  Lord.  But  let  a  man  examine  himself,  and  so  let  him 
eat  of  that  bread,  and  drink  of  that  cup.  For  he  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh  dam- 
nation to  himself,  not  discerning  the  Lord's  body.  For  this 
cause  man}"  are  weak  and  sickly  among  you,  and  many 
sleep.'"' 

5.  When  instructing  the  Nephites,  Jesus  laid  great  stress 
upon  the  fitness  of  those  who  partook  of  the  sacrament ;  and 
moreover  He  placed  much  responsibility  upon  the  officers  of 
the  Church  whose  duty  it  was  to  administer  it,  that  they 
should  permit  none  whom  they  knew  to  be  unworthy  to 
take  part  in  the  ordinance: — "And  now  behold,  this  is  the 
commandment  which  I  give  unto  you,  that  ye  shall  not 
surfer  any  one  knowingly  to  partake  of  my  fles*h  and  blood 
unworthily,  when  ye  shall  minister  it ;  for  whoso  eateth  and 
drinketh  my  flesh  and  blood  unworthily,  eateth  and  drinketh 

i  III  Nephi  xviii.  11. 
j  I  Cor.  xi,  26-30. 
13 


178  THE    ARTICLES    OF    FAITH.  [LECT.   IX. 

damnation  to  his  sonl ;  therefore,  if  ye  know  that  a  man  is 
unworthy  to  eat  and  drink  of  my  flesh  and  blood,  ye  shall 
forbid  him."fc 

6.  The  direct  word  of  the  Lord  unto  the  Saints  in  this 
dispensation  instructs  them  to  permit  no  one  who  has  com- 
mitted trespass  to  partake  of  the  sacrament  until  recon- 
ciliation has  been  made ;  nevertheless  the  Saints  are  com- 
manded to  exercise  abundant  charity  toward  their  erring 
fellows,  not  casting  them  out  from  the  assemblies,  yet  care- 
fully withholding  the  sacrament  from  them.'  In  our  system 
of  Church  organization,  the  local  ecclesiastical  officers  are 
charged  with  the  responsibility  of  administering  the  sacra- 
ment, and  the  people  are  required  to  keep  themselves 
worthy  to  partake  of  the  sacred  emblems. 

7.  There  is  an  entire  absence  of  scriptural  sanction  for 
giving  the  sacrament  to  any  who  are  not  members  in  full 
fellowship  in  the  Church  of  Christ.  Christ  administered 
the  ordinance  on  the  eastern  continent  to  His  apostles  only ; 
and  we  have  record  of  their  giving  it  to  those  only  who  had 
assumed  the  name  of  Christ.  Amongst  His  western  fold, 
Christ  established  the  law  that  only  the  actual  members  of 
His  Church  should  partake.  In  promising  to  ordain  one 
among  them  with  power  to  officiate  in  the  sacrament,  the 
Savior  specified  that  the  one  so  chosen  should  give  it  unto 
the  people  of  His  Church,  unto  all  those  who  believed  and 
were  baptized  in  His  name.m  Only  those  indeed  who  had 
been  so  baptized  were  called  the  Church  of  Christ."  Con- 
tinuing His  instructions  to  the  disciples  concerning  the 
sacrament,  the  Savior  said:  "This  shall  ye  always  do  to 
those  who  repent  and  are  baptized  in  my  name."0 


k  III  Nephi  xviii,  28, 29. 

/  Doc.  and  Cov.  xlvi,  4.    See  also  III  Nephi  xviii,  30. 

m  III  Nephi  xviii,  5. 

n  III  Nephi  xxvi,  21. 

o  III  Nephi  xviii,  11. 


ART.   4.]         SACRAMENT   OF   THE    LORD'S    SUPPER.  179 

8.  And  the  same  law  is  applicable  today;  it  is  members  of 
the  Church1'  who  are  admonished  to  meet  together  often  for 
the  observance  of  the  sacrament;  and  the  Church  comprises 
none  who  have  not  been  baptized  by  the  authority  of  the 
Holy  Priesthood.9 

9.  Purpose  of  the  Sacrament: — From  the  scriptural 
references  already  made,  it  is  plain  that  the  sacrament  is 
administered  to  commemorate  the  atonement  of  the  Lord 
Jesus,  as  consummated  in  His  agony  and  death ;  it  is  a  tes- 
timony before  God,  that  we  are  mindful  of  His  Son's  sacrifice 
made  in  our  behalf;  and  that  we  still  profess  the  name  of 
Christ  and  are  determined  to  strive  to  keep  His  command- 
ments, in  the  hope  that  we  may  ever  have  His  Spirit  to  be 
with  us.  Partaking  of  the  sacrament  worthily  may  be 
regarded  therefore  as  a  means  of  renewing  our  covenants 
before  the  Lord,  of  acknowledgment  of  mutual  fellowship 
among  the  members,  and  of  solemnly  witnessing  our  claim 
and  profession  of  membership  in  the  Church  of  Christ. 
The  sacrament  has  not  been  established  as  a  specific  means 
of  securing  remission  of  sins;  nor  for  any  other  special 
blessing,  aside  from  that  of  a  fresh  endowment  of  the  Holy 
Spirit,  which,  however,  comprises  all  needful  blessings. 
Were  the  sacrament  ordained  for  the  remission  of  sins,  it 
would  not  be  forbidden  to  those  who  are  in  greatest  need  of 
special  forgiveness;  yet  participation  in  the  ordinance  is 
restricted  to  those  whose  consciences  are  void  of  serious 
offense,  those,  therefore,  who  are  acceptable  before  the 
Lord ;  those  indeed  who  are  in  as  little  need  of  special  for- 
giveness as  mortals  can  be. 

10.  The  Sacramental  Emblems: — In  instituting  the  sac- 
rament both  among  the  Jews  and  the  Nephites,  Christ  used 


p  Doc.  and  Cov.  xx,  75. 
q  Doc.  and  Cov.  xx,  37. 


180  THE    AKTICLES    OF    EAITH.  [LECT.   IX. 

bread  and  wine  as  the  emblems  of  His  body  and  blood ;'"  and 
in  this,  the  dispensation  of  the  fulness  of  times,  He  has 
revealed  His  will  that  the  Saints  meet  together  often  to 
partake  of  bread  and  wine  in  this  commemorative  ordinance.8 
But  the  Lord  has  also  shown  that  other  forms  of  food  and 
drink  may  be  used  in*  place  of  bread  and  wine.  Very  soon 
after  the  Church  was  organized  in  the  present  dispensation, 
the  Prophet  Joseph  was  about  to  purchase  some  wine  for 
sacramental  purposes,  when  a  special  messenger  from  God 
appeared  to  him,  and  delivered  the  following  instructions : 
"For,  behold,  I  say  unto  you,  that  it  mattereth  not  what  ye 
shall  eat,  or  what  ye  shall  drink,  when  ye  partake  of  the 
sacrament,  if  it  so  be  that  ye  do  it  with  an  eye  single  to  my 
glory;  remembering  unto  the  Father  my  body  which  was 
laid  down  for  you,  and  my  blood'  which  was  shed  for  the 
remission  of  your  sins.  Wherefore,  a  commandment  I  give 
unto  you,  that  you  shall  not  purchase  wine,  neither  strong 
drink,  of  your  enemies:  Wherefore  you  shall  partake  of 
none  except  it  is  made  new  among  you ;  yea  in  this  my 
Father's  kingdom  which  shall  be  built  up  upon  the  earth."' 
Upon  this  authority,  the  Latter-day  Saints  administer  water 
in  their  sacramental  service,  in  preference  to  wine,  concern- 
ing the  purity  of  which  they  are  not  assured.  However,  in 
the  vineyard  districts  of  the  Church  territory,  wine  has 
been  generally  used. 

11.  Manner  of  Administering  the  Sacrament: — It  is  cus- 
tomary with  the  Latter-day  Saints  in  all  wards  or  regularly 
organized  branches  of  the  Church,  to  hold  sacramental 
meetings  every  Sabbath.  The  authority  of  the  priest  of  the 
Aaronic*  order  of  priesthood  is  requisite  in  consecrating 
the  emblems ;  and,  as  a  matter  of  course,  any  one  holding 

r  Matt,  xxvi,  27-29;  III  Nephixviii,  1,  8. 
s  Doc.  and  Cov.  xx,  75. 
t  Doc.  and  Cov.  xxvii,  2-4. 


ART.   4.]  SACRAMENT    OF    THE    LORD'S    SUPPER.  181 

the  higher  order  of  priesthood  has  authority  to  officiate  in 
this  ordinance.  The  bread  is  first  to  be  broken  in  small 
pieces,  and  placed  in  suitable  receptacles  on  the  sacramental 
table ;  and  then,  according  to  the  Lord's  direction,  the  elder 
or  priest  shall  administer  it,  after  this  manner: — "He  shall 
kneel  with  the  Church  and  call  upon  the  Father  in  solemn 
prayer,  saying: — 

' '  0  God,  the  Eternal  Father,  ive  ask  thee  in  the  name  of  thy 
Son  Jesus  Christ,  to  bless  and  sanctify  this  bread  to  the  souls 
of  all  those  ivho  partake  of  it,  that  they  may  eat  in  remem- 
brance of  the  body  of  thy  Son,  and  ivitness  unto  thee,  0  God, 
the  Eternal  Father,  that  they  are  ivilling  to  take  upon  them 
the  name  of  thy  Son,  and  always  remember  him,  and  keep  his 
commandments  which  he  hath  given  them,  that  they  may 
always  have  his  Spirit  to  be  with  them.     Amen."u 

12.  After  the  bread  has  been  distributed  to  the  con- 
gregation, in  which  labor  the  teachers  and  deacons  may  take 
part,  under  the  direction  of  the  officiating  priest,  the  wine 
or  water  is  consecrated  in  this  maimer : — 

uO  God,  the  Eternal  Father,  we  ask  thee,  in  the  name  of 
thy  Son  Jesus  Christ,  to  bless  and  sanctify  this  wine  [or 
water]  to  the  souls  of  all  those  icho  drink  of  it,  that  they 
may  do  it  in  remembrance  of  the  blood  of  thy  Son,  which  was 
sh  <'d  for  them;  that  they  may  witness  unto  thee,  0  God,  the 
Eternal  Father,  that  they  do  always  remember  him,  that  they 
may  always  have  his  Spirit  to  be  icith  them.     Amen."v 

13.  The  plainness  of  the  Lord's  instructions  to  the  Saints 
regarding  this  ordinance,  leaves  no  excuse  for  disputation 
concerning  the  ceremony,  for  assuredly  no  one  who  officiates 
in  these  holy  rites  can  feel  that  he  is  authorized  to  change 
the  forms  by  even  the  alteration  of  a  word.  If  ever  the 
Lord  desires  a  change  in  this  ordinance,  He  will  doubtless 


u  Doc.  and  Cov.  xx,  76,  77. 
B  Doc.  and  Cov.  xx,  78-79. 


182  THE    AETICLES    OF    FAITH.  [LECT.    IX. 

make  it  known  through  His  established  channels  of  the 
priesthood.  The  records  of  the  Xephites  clearly  prove  that 
the  manner  of  administering  the  sacrament  as  practiced  in 
their  day,1"  was  the  same,  even  to  the  exact  words  of  the 
ceremony,  as  revealed  for  the  guidance  of  the  Saints  in  the 
dispensation  of  the  fulness  of  times. 


NOTES. 


1.  The  Term  "Sacrament"  is  commonly  used  in  both  a  general  and  a 
specific  sense;  according  to  its  derivation,  it  signifies  a  sacred  thing  or  holy 
ceremony,  and  with  this  meaning  it  is  applied  by  different  sects  to  several  cere- 
monies of  their  churches.  Thus,  the  Protestants  speak  of  two  sacraments,— 
baptism  and  the  Lord's  Supper;  the  Roman  and  Greek  .Catholics  recognize 
seven  sacraments,— the  two  named  above,  and  also  confirmation,  matrimony,  the 
bestowal  of  church  orders,  penance,  and  extreme  unction.  Some  sections  of  the 
Greek  church  are  said  to  exclude  confirmation  and  extreme  unction  from  among 
the  seven  sacraments.  With  even  greater  latitude,  the  term  is  applied  to  any 
miraculous  or  spiritual  manifestation;  it  is  so  used  by  Bishop  Jeremy  Taylor 
when  he  says,  "God  sometime  sent  a  light  of  fire,  and  pillar  of  a  cloud  *  *  * 
and  the  sacrament  of  a  rainbow,  to  guide  His  people  through  their  portion  of 
sorrows."  Specifically,  however,  the  word  sacrament  denotes  the  Lord's  Sup- 
per, and  in  this  sense  alone  does  the  word  occur  in  Latter-day  Saint  theology. 
Eucharist  and  HolyCommunion  are  terms  employed  in  certain  churches  as  synony- 
mous with  the  sacrament  of  the  Lord's  supper.  From  the  custom  of  regarding 
the  ceremony  of  communion,  that  is,  the  partaking  of  the  sacrament,  as  an 
evidence  of  standing  in  any  church,  and  from  the  rule  which  withholds  this 
privilege  from  those  who  are  judged  to  be  unworthy  of  fellowship,  comes  the 
term  excommunicate,  as  applied  to  deprivation  of  church  fellowship,  meaning 
literally  to  cast  out  from  communion. 

2.  The  Lord's  Supper:— As  stated,  this  designation  of  the  sacrament, 
occurs  but  once  in  the  Bible.  The  "Lord's  supper"  is  referred  to  by  Paul  in  his 
first  epistle  to  the  Corinthians.  In  all  probability  this  name  was  used  because 
the  rite  was  first  administered  at  the  time  of  the  evening  meal.  It  must  be 
remembered  that  the  deipnon  or  evening  supper  among  the  Jews  was  the  princi- 
pal meal  of  the  day,  and  really  corresponded  to  our  dinner. 

3.  The  Passover  and  the  Sacrament :— The  feast  of  the  passover  was 
the  chief  of  the  annual  ceremonials  of  the  Jews,  and  derived  its  name  from  the 
circumstances  of  its  origin.  In  setting  His  hand  to  deliver  Israel  from  the  bond- 
age of  Egypt,  the  Lord  wrought  many  miracles  and  wonders  before  Pharoah  and 
his  idolatrous  house;  and,  as  the  last  of  the  ten  terrible  plagues  to  which  the 
Egyptians  were  subjected,  the  first  born  of  every  household  was  smitten  with 
death  during  a  single  night.    By  previous  command,  the  Israelites  had  marked 

w  Moroni  iv ;  v. 


ART.   4.  J  NOTES.  183 

the  posts  and  lintels  of  their  doorways  with  the  blood  of  a  lamb  slain  for  the 
occasion,  the  blood  havmg  been  sprinkled  by  means  of  a  bunch  of  hyssop.  In 
his  passage  through  the  land,  the  Lord  passed  over  the  houses  so  marked 
(Exodus  xii,  12,  13);  while  in  all  the  Egyptian  homes  the  stroke 'Of  death  was  felt. 
Hence  arises  the  name  Passover,  f rom  pasach— to  pass  by.  The  flesh  of  the  pas- 
chal lamb  was  eaten  amid  the  haste  of  departure.  To  commemorate  their  deliv- 
erance from  bondage,  the  Lord  required  of  the  Israelites  an  annual  celebration 
of  this  event,  the  occasion  being  known  as  the  "Feast  of  the  Passover,"  also  as 
the  "Feast  of  Unleavened  Bread,"  the  latter  name  arising  from  the  Lord's  com- 
mand that  during  the  specified  time  of  the  observance  no  leaven  should  be  found 
in  the  houses  of  the  people  (Ex.  xii,  15);  and  the  occasion  of  the  feast  was  to 
be  taken  advantage  of  for  instructing  the  children  concerning  the  merciful 
dealings  of  God  with  their  forefathers  (Ex.  xii,  26,27).  But  aside  from  its  com- 
memorative purpose,  the  passover  became  to  the  people  a  type  of  the  sacrifice  on 
Calvary.  Paul  says,  "Christ,  our  passover,  is  sacrificed  for  us"  (I  Cor.  v,  7).  As 
being  typical  of  the  future  atoning  death  of  Christ,  the  passover  lost  part  of  its 
significance  by  the  crucifixion,  and  was  superceded  by  the  sacrament.  There  is 
perhaps  no  closer  relation  between  the  two  ordinances  than  this.  Surely  the 
sacrament  was  not  designed  to  fully  supplant  the  passover,  for  the  latter  was 
established  as  a  perpetually  recurring  feast:— "And  the  day  shall  be  unto  you  for 
a  memorial;  and  ye  shall  keep  it  a  feast  to  the  Lord  throughout  your  genera- 
tions; ye  shall  keep  it  a  feast  by  an  ordinance  forever."     (Ex.  xii,  14.) 

4.  Errors  Concerning  the  Sacrament,  and  its  signification,  and  the  man  - 
ner  of  administering  it,  grew  rapidly  in  the  professed  Christian  churches  during 
the  early  centuries  of  the  Christian  era.  As  soon  as  the  power  of  the  priesthood 
had  departed,  much  disputation  arose  in  matters  of  ordinance,  and  the  observ- 
ance of  the  sacrament  became  distorted.  Theological  teachers  strove  to  foster 
the  idea  that  there  was  much  mystery  attending  this  naturally  simple  and  most 
impressive  ordinance;  that  all  who  were  not  in  full  communion  with  the  Church 
should  be  excluded,  not  only  from  participation  in  the  ordinance,  which  was 
justifiable,  but  from  the  privilege  of  witnessing  the  service,  lest  they  profane 
the  mystic  rite  by  their  unhallowed  presence.  Then  arose  the  heresy  of  trans- 
substantiation,— which  held  that  the  sacramental  emblems  by  the  ceremony  of 
consecration  lost  their  natural  character  of  simple  bread  and  wine,  and  became 
in  reality  flesh  and  blood,— actually  parts  of  the  crucified  body  of  Christ.  Argu- 
ment against  such  dogmas  is  useless.  Then  followed  the  veneration  of  the 
emblems  by  the  people,  the  bread  and  wine— regarded  as  part  of  Christ's  taber- 
nacle, being  elevated  in  the  mass  for  the  adoration  of  the  people,  and  later,  the 
custom  of  suppressing  half  of  the  sacrament  was  introduced.  By  the  innovation 
last  mentioned,  only  the  bread  was  administered,  the  dogmatic  assertion  being 
that  both  the  body  and  the  blooi  were  represented  in  soma  mystical  way  in  one 
of  the  "elements."  Certain  it  is,  that  Christ  required  his  disciples  to  both  eat 
and  drink  in  remembrance  of  Him. 


184  THE    ARTICLES    OF    FAITH.  [LECT.   X. 


LECTURE  X. 

AUTHORITY  IN  THE  MINISTRY. 

Article  5 :— We  believe  that  a  man  must  be  called  of  God,  by  prophecy  and 
by  the  laying  on  of  hands  by  those  who  are  in  authority,  to  preach  the  Gospel, 
and  administer  in  the  ordinances  thereof. 

MEN    CALLED    OF    GOD. 

1.  Scriptural  Examples: — It  is  not  less  agreeable  to  the 
dictates  of  human  reason,  than  it  is  comformable  to  the 
plan  of  perfect  organization  which  characterizes  the  Church 
of  Christ,  that  all  who  minister  in  the  ordinances  of  the 
Gospel  should  be  called  and  commissioned  for  their  sacred 
duties  by  the  authority  of  heaven.  The  scriptures  sustain 
this  view  most  thoroughly;  they  present  to  us  an  array  of 
men  whose  Divine  callings  are  specially  attested,  and  whose 
mighty- works  declare  a  power  greater  than  that  of  man. 
On  the  other  hand,  not  an  instance  is  set  down  in  holy  writ 
of  anyone  taking  to  himself  the  authority  to  officiate  in 
sacred  ordinances,  and  being  acknowledged  of  the  Lord  in 
such  administration. 

2.  Consider  the  case  of  Xoah,  who  "found  grace  in  the 
eyes  of  the  Lord""  in  the  midst  of  a  wicked  world.  Unto 
him  the  Lord  spake,  announcing  His  displeasure  with  the 
wicked  inhabitants  of  earth,  and  the  Divine  intention  con- 
cerning the  deluge ;  and  instructed  him  in  the  manner  of 
building  and  stocking  the  ark.  That  Noah  declared  the 
word  of  God  unto  his  perverse  contemporaries  is  shown  in 
Peter's  declaration  of  Christ's  mission  in  the  spirit  world, — 
that  the  Savior  preached  to  those  who  had  been  disobedient 
during  the  period  of  God's  long  suffering  in  the  days  of 

a  Gen.  vi,  8. 


ART.   5.]  MEN    CALLED    OF    GOD.  185 

Noah,  and  who  had  in  consequence  endured  the  priva- 
tions of  the  prison  house  in  the  interval. b  Surely  none  can 
question  the  Divine  source  of  Noah's  authority,  nor  the 
justice  of  the  retributive  punishment  following  the  wilful 
rejection  of  his  teachings,  for  his  words  were  the  words  of 
God. 

3.  So  also  with  Abraham,  the  father  of  the  faithful ;  the 
Lord  called  himc  and  made  covenant  with  him  for  all  the 
generations  of  his  posterity.  Isaacd  was  similarly  dis- 
tinguished; likewise  Jacob,6  to  whom  as  he  rested  upon  his 
pillow  of  stones  in  the  desert,  the  Lord  appeared.  Unto 
Mosesr  came  the  voice  of  God  amidst  the  fierceness  of  fire, 
calling  and  commissioning  the  man  to  go  into  Egypt,  and 
deliver  therefrom  the  people  whose  cries  had  come  up  with 
such  effect  before  the  throne  of  heaven.  In  this  great  work 
Aaronff  was  called  to  assist  his  brother ;  and  later,  Aaron  and 
his  sons'1  were  chosen  by  Divine  direction  from  the  midst  of 
the  children  of  Israel  to  minister  in  the  priest's  office.  When 
Moses'  saw  that  his  days  were  numbered,  he  solicited  the 
Lord  to  appoint  a  successor  in  his  holy  station;  and  by 
special  command,  Joshua,  the  son  of  Nun,  was  so  selected. 

4.  Samuel,  who  became  so  great  a  prophet  in  Israel, 
commissioned  to  consecrate,  command,  and  rebuke  kings,  to 
direct  armies,  and  to  serve  as  the  oracle  of  God  unto  the 
people,  was  chosen  while  yet  a  boy,  and  called  by  the  voice 
of  the  Lord.-'  And  such  was  the  power  that  followed  this 
call,    that  all   Israel   from   Dan   to    Beersheba   knew    that 


b  I  Peter  iii,  19-20. 

c  Gen.  xii-xxv;  Pearl  of  Great  Price;   Book  of  Abraham. 

d  Gen.  xxvi,  2-5. 

e  Gen.  xxviii,  10-15. 

/  Exo.  iii.  2-10. 

g  Exo.  iv,  14-16,  27. 

h  Exo.  xxviii,  1. 

I  Numb,  xxvii,  15-23. 

/'  I  Sam.  iii,  4-14. 


186  THE    ARTICLES    OF    FAITH.  [LECT.   X. 

Samuel  was  established  a  prophet  of  the  Lord.fc  Time  fails 
to  permit  the  mention  of  many  other  men  of  might,  who 
received  their  power  from  God,  whose  histories  portray  the 
honor  with  which  the  Lord  regarded  his  chosen  ministers. 
Think  of  the  heavenly  vision  by  which  Isaiah  was  called  and 
directed  in  the  duties  of  his  prophetic  office ;'  of  Jeremiah, 
to  whom  the  word  of  the  Lord  came  in  the  days  of  Josiah;™ 
of  the  priest  Ezekiel,  who  first  received  the  Divine  message 
in  the  land  of  the  Chaldeans,"  and  subsequently  on  other 
occasions;  of  Hosea,°  and  all  the  rest  of  the  prophets  to 
Zechariahp  and  Malachi.9 

5.  The  apostles  of  the  Lord  were  called  by  His  own 
voice  in  the  days  of  His  ministry;  and  surely  the  Savior's 
authority  is  beyond  question,  vindicated  as  it  is  by  the 
mighty  works  of  the  atonement,  wrought  through  pain  and 
the  anguish  of  death,  and  by  the  authoritative  declaration 
of  the  Father  at  the  time  of  Christ's  baptism.  Peter,  and 
Andrew  his  brother,  while  casting  their  nets  into  the  sea, 
were  called  with  the  instruction, — ' 'Follow  me,  and  I  will 
make  you  fishers  of  men;"''  and  soon  after,  James  and  John, 
the  sons  of  Zebedee,  were  similarly  called.  So  with  all  of 
the  chosen  Twelve  who  ministered  with  the  Master;  and 
unto  the  Eleven  who  had  remained  faithful,  He  appeared 
after  His  resurrection,  giving  them  special  commissions  for 
the  work  of  the  kingdom. s  Christ  specifically  declares  that 
He  had  chosen  His  apostles,  and  that  He  had  ordained  them 
in  their  exalted  stations/ 


k  I  Sam.  iii,  20. 

Zlsa.  i,  1;  ii,  1;  vi,  8-9. 

mJer.  i,2-10. 

n  Ezek.  i.  1. 

o  Hos.  i,  1. 

pZech.   i,  1. 

q  Mai.  i,  1.    . 

r  Matt,  iv,  18-20. 

s  Matt,  xviii,  19-20;  Mark  xvi,  15. 

t  John  vi,  70;  xv,  16. 


ART.   O.J  ME^    CALLED    OF    GOD.  187 

6.  In  the  period  immediately  following  that  of  Christ's 
earthly  mission,  the  ministers  of  the  Gospel  were  all  desig- 
nated and  set  apart  by  unquestionable  authority.  Even 
Saul  of  Tarsus,  afterward  Paul  the  apostle,  who  was  con- 
verted with  marvelous  signs  and  wondrous  manifestations," 
had  to  be  formally  commissioned  for  the  labor  which  the 
Lord  desired  him  to  perform ;  and  we  are  told  that  the  Holy 
Ghost  spake  to  the  prophets  and  teachers  of  the  Church  at 
Antioch,  while  they  fasted  before  the  Lord,  saying,  "Separ- 
ate me  Barnabas  and  Saul  for  the  work  whereunto  I  have 
called  them."" 

7.  The  Ordination  of  Man  to  the  Ministry,  as  sanctioned 
by  scriptural  precedent,  and  established  by  direct  revelation 
of  God's  will,  is  to  be  effected  through  the  gift  of 
prophecy,  and  by  the  imposition  of  hands  by  those  who  are 
in  authority.  By  prophecy  is  meant  the  right  to  receive, 
and  the  power  to  interpret,  manifestations  of  the  Divine 
will.  That  the  laying  on  of  hands  is  usual  as  a  part  of  the 
ceremony  is  seen  in  several  of  the  instances  already  cited ; 
nevertheless  the  scriptures  record  numerous  ordinations  to 
the  offices  of  the  priesthood,  with  no  specific  statement 
concerning  the  imposition  of  hands,  or  indeed  any  other 
details  of  the  ceremony.  Such  instances  do  not  warrant 
the  conclusion  that  the  laying  on  of  hands  was  not  actually 
performed ;  and  indeed,  in  the  light  of  modern  revelation 
it  is  clear  that  the  imposition  of  hands  was  a  usual  accom- 
paniment of  ordination,  as  it  was  also  a  part  of  the  cere- 
mony of  confirming  blessings,"'  and  of  bestowing  the  Holy 
Ghost.* 

8.  Thus,  the  priesthood  descended  from  Adam  to  Noah, 

u  Acts  ix. 
v  Acts  xiii,  1-2. 

w  Gen.  xlviii,  14-19.  Compare  II  Kings  v,  11;  Matt,  viii,  15;  Mark  vi,  5;  xvi. 
15-18. 

x  See  Lecture  viii. 


188  THE    AKTICLES    OF    FAITH.  [LECT.   X. 

under  the  hands  of  the  fathers;2'  Enos  was  ordained  by  the 
hand  of  Adam;  and  the  same  was  true  of  Mahalaleel, 
Jared,  Enoch,  and  Methuselah.  Lamech  was  ordained 
under  the  hand  of  Seth ;  Noah  received  his  authority  from 
the  hand  of  Methuselah.  And  so  may  the  priesthood  be 
traced,  bestowed  as  the  spirit  of  prophecy  directed,  by  the 
hand  of  one  upon  another,  till  the  time  of  Moses.  Mel- 
chisedek,  who  bestowed  this  authority  upon  Abraham, 
received  his  own  through  the  direct  lineage  of  his  fathers, 
from  Noah.  Esaias,  a  contemporary  of  Abraham,  received 
his  ordination  under  the  hand  of  God.  Through  the  hand 
of  Esaias,  the  authority  passed  to  Gad,  thence  by  the  same 
means  to  Jeremy,  Elihu,  Caleb,  and  Jethro,  the  priest  of 
Midian,  under  whose  hand  Moses  was  ordained.2  Joshua 
the  son  of  Nun  was  set  apart  as  directed  of  God,  through 
the  imposition  of  hands  by  Moses." 

9.  In  the  days  of  the  apostles,  circumstances  rendered  it 
expedient  to  appoint  special  officers  in  the  Church,  to  care 
for  the  poor  and  attend  to  the  distribution  of  supplies; 
these  were  selected  with  care,  and  were  set  apart  through 
prayer  and  laying  on  of  hands.6  Timothy  was  so  ordained, 
as  witness  the  admonitions  given  him  by  Paul: — "Neglect 
not  the  gift  that  is  in  thee,  which  was  given  thee  by 
prophecy,  with  the  laying  on  of  the  hands  of  the  presby- 
tery,"0 and  again,  "Stir  up  the  gift  of  God  which  is  in  thee 
by  the  putting  on  of  my  hands.  "d  The  Lord  has  bound 
Himself  by  solemn  covenant  to  acknowledge  the  acts  of 
His  authorized  servants.  Unto  whomsoever  the  elders  give 
promise  after  baptism  the  Holy  Ghost  will  come.6     What- 

y  Doc.  and  Cov.  cvii,  40-52. 

z  Doc.  and  Cov.  lxxxiv,  6-14. 

a  Numb,  xxvii,  18;  Deut.  xxxiv,  9. 

b  Acts  vi,  1-6. 

c  I  Timothy  iv,  14. 

d  II  Tim.  i,  6. 

e  Acts  ii,  38;  III  Nephixi,  35;  xii,  2;  Doc.  and  Cov.  lxxxiv,  64. 


ART.   5.]  MEN    CALLED    OF    GOD.  189 

ever  the  priesthood  shall  bind  or  loose  on  earth,  is  to  be  sim- 
ilarly bound  and  loosed  in  heaven  f  the  sick  upon  whom  the 
elders  lay  their  hands,  are  to  recover  f  and  many  other  won- 
ders are  to  follow  them  that  believe.  And  so  jealous  is  the 
Lord  of  the  power  to  officiate  in  His  name,  that  at  the  judg- 
ment, all  who  have  aided  or  persecuted  His  servants,  are  to 
be  rewarded  or  punished  as  if  they  had  done  those  things 
unto  Christ  Himself. h 

10.  Unauthorized  Ministrations  in  priestly  functions  are 
not  alone  invalid,  they  are  indeed  grievously  sinful.  In  His 
dealings  with  mankind,  God  has  ever  recognized  and  hon- 
ored the  priesthood  established  by  His  direction;  and  has 
never  countenanced  any  unauthorized  assumption  of  author- 
ity. A  terrible  lesson  is  taught  in  the  case  of  Korah  and 
his  associates,  in  their  rebellion  against  the  authority  of  the 
priesthood, — in  that  they  falsely  professed  the  right  to 
minister  in  the  priest's  office.  The  Lord  promptly  visited 
them  for  their  sins,  causing  the  ground  to  cleave  asunder, 
and  to  swallow  them  up  with  all  their  belongings.* 

11.  And  think  of  the  affliction  that  fell  on  Miriam,  the 
sister  of  Moses,  a  prophetess  among  the  peopled  She,  with 
Aaron,  railed  against  Moses,  and  they  said,  "Hath  the 
Lord  indeed  spoken  only  by  Moses?  hath  He  not  spoken 
also  by  us?  and  the  Lord  heard  it."fc  He  came  at  once  in  a 
cloud,  and  stood  in  the  door  of  the  tabernacle ;  denouncing 
their  presumption,  and  vindicating  the  authority  of  His 
chosen  oracle,  Moses.  ■  When  the  cloud  passed  from  the 
tabernacle,  Miriam  was  seen  to  be  leprous,  white  as  snow; 
and,  according  to  the  law,   she  was  shut  out  of  the  camp  of 

/  Matt,  xvi,  19;  Doc.  and  Cov.  i,  8;  cxxviii,  8-11. 

g  Mark  xvi,  15-18, 

h  Matt,  xviil,  4-6;  xxv,  31-46,  Doc.  and  Cov.  lxxv,  19-22;  lxxxiv.  88-90 

i  Numbers  xvi. 

j  Exo,  xv,  21. 

k  Numbers  xii. 


190  THE    ARTICLES    OF    FAITH.  [LECT.   X. 

Israel.  However,  through  the  earnest  entreaties  of  Moses, 
the  Lord  healed  the  woman,  and  she  was  subsequently 
permitted  to  return  to  the  company. 

12.  Consider  the  fate  of  Uzza,  the  Israelite  who  met 
sudden  death  through  the  anger  of  God,  because  he  put 
forth  his  hand  to  steady  the  ark  of  the  covenant  lest  it  fall.7 
This  he  did  in  spite  of  the  law  that  none  but  the  priests 
might  touch  the  sacred  accompaniments  of  the  ark;  we 
read  that  not  even  the  appointed  bearers  of  the  vessel  were 
allowed  to  touch  its  holy  parts,  on  pain  of  death."1 

13.  Think  also  of  Saul  the  King  of  Israel,  who  had 
been  called  from  the  farm  to  be  made  a  monarch  favored  of 
God.  When  the  Philistines  were  marshalled  against  Israel 
in  Michmash,  Saul  waited  for  Samuel, n  under  whose  hand 
he  had  received  his  kingly  anointing,0  and  to  whom  he  had 
looked  in  the  days  of  his  ^humility  for  guidance ;  he  asked 
that  the  prophet  come  and  offer  sacrifices  to  the  Lord  in 
behalf  of  the  people.  But,  growing  impatient  at  Samuel's 
delay,  Saul  prepared  the  burnt  offering  himself,  forgetting 
that  though  he  occupied  the  throne,  wore  the  crown,  and 
bore  the  sceptre,  these  insignia  of  kingly  power  gave  him 
no  right  to  officiate  even  as  a  door-keeper  in  the  house  of 
God ;  and  for  this  and  other  instances  of  his  unrighteous 
presumption,  he  was  rejected  of  God  and  another  was 
chosen  in  his  place. 

14.  A  striking  instance  of  Divine  jealousy  concerning 
holy  functions  is  shown  in  the  dreadful  experience  of 
Uzziah,  king  of  Judah.  He  was  placed  upon  the  throne 
when  but  sixteen  years  old;  and,  as  long  as  he  sought  the 
Lord,  he  was  greatly  prospered,  so  that  his  name  became  a 
terror  unto  his  enemies.     But  he  allowed  pride  to  grow  in 

l  I  Chron.  xiii,  10. 
m  Num.  iv,  15. 
n  I  Sam.  xiii,  5-14. 
o  I  Sam.  x. 


ART.   5.]  MEN    CALLED    OF    GOD.  191 

his  heart,  and  indulged  the  delusion  that  in  his  kingship  he 
was  supreme.  He  entered  the  temple  and  essayed  to  burn 
incense  on  the  altar;  shocked  at  his  blasphemous  action, 
Azariah,  the  chief  priest  of  the  temple,  and  fourscore 
priests  with  him,  forbade  the  king,  saying: — "It  appertain- 
ed not  unto  thee,  Uzziah,  to  burn  incense  unto  the  Lord, 
but  to  the  priests,  the  sons  of  Aaron,  that  are  consecrated 
to  burn  incense;  go  out  of  the  sanctuary,  for  thou  hast 
trespassed."  At  this  rebuke  and  condemnation  from  his 
subjects,  though  they  were  priests  of  the  living  God,  the 
king  became  angry;  but  immediately  the  dread  scourge  of 
leprosy  fell  upon  him;  the  signs  of  the  horrible  disease 
•appeared  in  his  forehead ;  and,  being  now  physically  an  un- 
clean creature,  his  presence  tended  the  more  to  defile  the  holy 
place.  So  Azariah  and  his  associate  priests  thrust  the  king 
out  from  the  temple,  and  he,  a  smitten  thing,  fled  from  the 
house  of  God  never  again  to  enter  its  sacred  precincts. 
Concerning  the  rest  of  his  punishment  we  read,  "And 
Uzziah  the  king  was  a  leper  unto  the  day  of  his  death,  and 
•dwelt  in  a  several  house,  being  a  leper;  for  he  was  cut  off 
from  the  house  of  the  Lord.''^ 

15.  A  forcible  illustration  of  the  futility  of  false  cere- 
monies, or  of  the  mere  form  of  sacred  ordinances  when  the 
authority  is  absent,  is  shown  in  the  New  Testament  record 
of  the  seven  sons  of  Sceva.  These  in  common  with  others 
had  seen,  and  had  marveled  at,  the  miraculous  power  exhib- 
ited by  Paul,  whom  the  Lord  so  blessed  in  his  apostleship 
that  by  touching  hankerchiefs  or  aprons  sent  by  him  the 
sick  were  healed,  and  even  evil  spirits  were  cast  out.  Sceva's 
sons,  who  are  reckoned  by  the  sacred  chronicler  among  the 
•exorcists,  and  the  vagabond  Jews,  sought  also  to  expel  an 
evil  spirit:  "We  adjure  you  by  Jesus  whom  Paul  preach- 
eth"  said  they ;  but  the  evil  spirit  derided  them  for  their 

p  II  Chron.  xxvi. 


192  THE    ARTICLES    OF    FAITH.  [lECT.    X. 

lack  of  authority  saying,  "Jesus  I  know,  and  Paul  I  know, 
but  who  are  ye?"  Then  the  afflicted  person,  in  whom  the 
evil  spirit  dwelt,  leaped  upon  them  and  overcame  them,  so 
that  when  they  escaped  from  the  house  they  were  naked 
and  wounded.9 

16.  Teachers  True  and  False:— None  but  those  who  are 
duly  authorized  to  teach  can  be  regarded  as  true  expounders 
of  the  word.  The  remarks  of  Paul  concerning  the  high 
priests  are  alike  applicable  to  every  office  of  the  priesthood : 
•'No  man  taketh  this  honor  to  himself,  but  he  that  is 
called  of  God,  as  was  Aaron.  "r  And  Aaron,  as  we  have 
already  seen,  was  called  through  Moses,- unto  whom  the 
Lord  revealed  His  will  in  the  matter.  This  authority  to  act 
in  the  name  of  the  Lord  is  given  to  those  only  who  are 
chosen  of  God;  it  is  not  to  be  had  for  the  mere  asking;  it 
is  not  to  be  bought  with  gold.  We  read  of  Simon,  the 
sorcerer,  who  coveted  the  power  possessed  by  the  apostles ; 
he  offered  these  ministers  of  Christ  money,  saying,  "Give 
me  also  this  power  that  on  whomsoever  I  lay  my  hands  he 
may  receive  the  Holy  Ghost."  But  Peter  answered  him 
with  righteous  indignation,  "Thy  money  perish  with  thee, 
because  thou  hast  thought  that  the  gift  of  God  may  be 
purchased  with  money;  thou  has  neither  part  nor  lot  in 
this  matter,  for  thy  heart  is  not  right  in  the  sight  of  God."8 

17.  It  was  known  to  the  apostles  of  old  that  men  would 
seek  to  arrogate  unto  themselves  the  right  to  officiate  in 
things  divine,  thus  becoming  servants  of  Satan.  In  ad- 
dressing a  conference  of  the  elders  at  Ephesus,  Paul 
prophesied  of  these  ill  events,  and  warned  the  shepherds  of 
the  flock  to  look  well  to  their  charge/  In  an  epistle  to 
Timothy,  the  apostle  reiterates  this  prophecy;  encouraging 

q  Acts  xix,  13-17. 
r  Heb.  v,  4. 
s  Acts  viii,  18-24. 
t  Acts  xx,  28-30. 


AET.  5.]  MEN    CALLED    OF    GOD.  193 

to  diligence  in  preaching  the  word,  he  declares,  "For  the 
time  will  come  when  they  will  not  endure  sound  doctrine, 
but  after  their  own  lusts  shall  they  heap  to  themselves 
teachers  having  itching  ears,  and  they  shall  turn  away  their 
ears  from  the  truth,  and  shall  be  turned  unto  fables."" 
Peter's  declarations  on  the  same  subject  are  no  less  plain. 
Addressing  himself  to  the  Saints  of  his  time,  he  refers  to 
the  false  prophets  of  old,  and  adds: — "There  shall  be  false 
teachers  among  you,  who  privily  shall  bring  in  damnable 
heresies;  even  denying  the  Lord  that  bought  them  *  *  * 
And  many  shall  follow  their  pernicious  ways,  by  reason 
of  whom  the  way  of  truth  shall  be  evil  spoken  of.  "v 

18.  Divine  Authority  in  the  Present  Dispensation: — 
The  Latter-day  Saints  claim  to  possess  authority  to  admin- 
ister in  the  name  of  God;  and  that  this  right  has  been  con- 
ferred in  this  day  under  the  hands  of  those  who  held  the 
same  power  in  former  dispensations.  That  the  authority 
of  the  holy  priesthood  was  to  be  taken  from  the  earth  as  the 
apostles  of  old  were  slain,  and  that  it  would  of  necessity 
have  to  be  restored  from  heaven  before  the  Church  could  be 
re-established,  may  be  shown  by  scripture.  On  the  15th  day 
of  May,  1829,  while  Joseph  Smith  and  Oliver  Cowdery  were 
engaged  in  earnest  prayer  for  instruction  concerning  baptism 
for  the  remission  of  sins,  mention  of  which  they  had  found 
in  the  plates  from  which  they  were  then  engaged  in  trans- 
lating the  Book  of  Mormon,  a  messenger  from  heaven 
descended  in  a  cloud  of  light.  He  announced  himself  as 
John,  called  of  old  the  Baptist,  and  said  he  acted  under  the 
direction  of  Peter,  James,  and  John,  who  held  the  keys  of 
the  higher  priesthood.  The  messenger  laid  his  hands  upon 
the  two  young  men  and  ordained  them  to  authority,  saying, 
"Upon  you  my  fellow  servants,   in  the  name  of  Messiah,  I 


u  II  Tim.  iv,  2-4. 
v  il  Pet.  ii,  1-3. 


194  THE    ARTICLES    OF    FAITH.  [LECT.  X. 

confer  the  priesthood  of  Aaron,  which  holds  the  keys  of  the 
ministering  of  angels,  and  of  the  gospel  of  repentance,  and 
of  baptism  by  immersion  for  the  remission  of  sins ;  and  this 
shall  never  be  taken  again  from  the  earth,  until  the  sons  of 
Levi  do  offer  again  an  offering  unto  the  Lord  in  righteous- 
ness. "" 

19.  A  short  time  after  this  event,  Peter,  James,  and 
John  appeared  to  Joseph  and  Oliver,  and  ordained  the  two 
to  the  higher  or  Melchisedek  priesthood,  bestowing  upon 
them  the  keys  of  the.  apostleship,  which  these  heavenly 
messengers  had  held  and  exercised  in  the  former  gospel 
dispensation.  This  order  of  priesthood  holds  authority 
over  all  the  offices  in  the  Church,  and  includes  power  to 
administer  in  spiritual  things  f  consequently  all  the  author- 
ities and  powers  necessary  to  the  establishment  of  the 
Church  were  by  this  visitation  restored  to  earth. 

20.  No  one  is  authorized  to  officiate  in  any  of  the  ordi- 
nances of  the  Church  of  Jesus  Christ  of  Latter-day  Saints 
unless  he  has  been  ordained  to  that  calling  by  those  holding 
the  power;  thus,  no  man  receives  the  priesthood  except 
under  the  hand  of  one  who  holds  that  priesthood  himself; 
that  one  must  have  obtained  it  from  others  previously  com- 
missioned ;  and  so  every  holder  of  the  priesthood  today  can 
trace  his  authority  to  the  hands  of  Joseph  the  Prophet,  who, 
as  already  stated,  received  his  ordination  under  the  hands 
of  heavenly  messengers  clothed  with  power  divine.  That 
men,  who  are  called  of  God  to  the  authority  of  the  minis- 
try on  earth,  may  have  been  selected  for  such  appointment 
even  before  they  took  mortal  bodies,  is  evident  from  the 
scriptures.  This  matter  may  properly  claim  attention  in 
the  present  connection;  and  its  consideration  leads  us  to 
the  subjects  which  follow. 

w  Pearl  of  Great  Price  p.  105  (1888  ed.) ;  Doc.  and  Cov.  xiii. 
x  Doc.  and  Cov.  cvii. 


ART.   5.]         FORE-ORDINATION    AND    PRE-EXISTENCE.  195 

FORE-ORDINATION    AND    PRE-EXISTENCE. 

21.  Fore-ordination: — In  a  wonderful  interview  with 
Abraham,  the  Lord  revealed  many  things  ordinarily  with- 
held from  mortal  eyes.  Said  the  patriarch: — "Now  the 
Lord  had  shewn  unto  me,  Abraham,  the  intelligences  that 
were  organized  before  the  world  was ;  and  among  all  these 
there  were  many  of  tfye  noble  and  great  ones;  and  God  saw 
these  souls  that  they  were  good,  and  he  stood  in  the  midst 
of  them,  and  he  said,  These  I  will  make  my  rulers;  for 
he  stood  among  those  that  were  spirits,  and  he  saw  that  they 
were  good;  and  he  said  unto  me,  Abraham,  thou  art  one  of 
them,  thou  wast  chosen  before  thou  wast  born."*'  This  is 
one  of  the  many  scriptural  proofs  that  the  spirits  of  man- 
kind existed  prior  to  their  earthly  probation : — a  condition  in 
which  these  intelligences  lived  and  exercised  their  free 
agency  before  they  assumed  bodily  tabernacles.  Surely  then 
the  natures,  dispositions,  and  tendencies  of  men  are  known 
to  the  Father  of  their  spirits,  even  before  these  beings  are 

*born  in  mortality;  and  He  needs  not  to  wait  till  they  develop 
and  prove  their  capacities  on  earth  before  they  are  ap- 
pointed to  special  labors  in  the  fulfilment  of  Divine  pur- 
poses. 

22.  Evidence  is  abundant  that  Christ  was  chosen  and 
ordained  to  be  the  Eedeemer  of  the  world,  even  from  the 
beginning.  We  read  of  His  formost  position  amongst  the 
sons  of  God  in  offering  Himself  as  a  sacrifice  to  carry  into 
effect  the  will  of  the  Father.2  He  it  was,  "Who  verily  was 
fore-ordained  before  the  foundation  of  the  world.  "a 

23.  Paul  taught  the  doctrine  of  Divine  selection  and 
pre-appointment  thus: — "For  whom  he  did  fore-know,  he 


y  Pearl  of  Great  Price;  Book  of  Abraham,  p.  62, 
z  See  page  83. 
a  I  Peter  i,  20. 


196  THE    ARTICLES    OF    FAITH.  [LECT.   X. 

also  did  predestinate  to  be  conformed  to  the  image  of  his 
Son.  *  *  *  Moreover,  whom  he  did  predestinate,  them 
he  also  called."5  And  again: — "God  hath  not  cast  away 
his  people  which  he  foreknew.  "c 

24.  Alma,  the  Xephite  prophet,  spoke  of  the  priests  who 
had  been  ordained  after  the  order  of  the  Son,  and  added: — 
"And  this  is  the  manner  after  which  they  were  ordained: 
being  called  and  prepared  from  the  foundation  of  the  world, 
according  to  the  fore-knowledge  of  God,  on  account  of  their 
exceeding  faith  and  good  works ;  in  the  first  place  being  left 
to  choose  good  or  evil;  therefore  they  having  chosen  good, 
and  exercising  exceeding  great  faith,  are  called  with  a  holy 
calling,  yea,  with  that  holy  calling  which  was  prepared  with, 
and  according  to,  a  preparatory  redemption  for  such."  d 

25.  Fore-ordination  does  not  Imply  Compulsion: — The 
doctrine  of  absolute  predestination,  resulting  in  a  nullifi- 
cation of  man's  free  agency,  has  been  advocated  with  various 
modifications  by  Christian  sects.  Nevertheless,  such  teach- 
ings are  wholly  unjustified  by  both  the  letter  and  the 
spirit  of  sacred  writ.  God's  fore-knowledge  cencerning  the' 
natures  and  capacities  of  His  children  enables  Him  to  see 
the  end  of  their  earthly  career  even  from  the  first: — 
"KnWn  unto  God  are  all  his  works  from  the  beginning  of 
the  world."6  Many  people  have  been  led  to  regard  this 
fore-knowledge  of  God  as  a  sure  predestination,  whereby 
souls  are  assigned  to  glory  or  condemnation,  even  before 
their  birth  in  the  flesh,  and  independently  of  any  merits  or 
demerits  of  their  own.  This  heretical  doctrine  seeks  to  rob 
Deity  of  every  trait  of  mercy,  of  justice,  and  of  pure  love;  it 
makes  the  Father  appear  capricious  and  selfish,  directing 


b  Rom.  viii,  29-30. 

c  Rom.  xi,  2. 

d  Alma  xiii,  3;  also  10,  11. 

e  Acts  xv,  18. 


ART.   5.]         FORE-ORDINATION    AND    PRE-EXISTENCE.  197 

and  creating  all  things  for  His  own  glory  alone,  caring 
not  for  the  consequent  suffering  of  the  victims  of  His 
injustice.  How  dreadful,  how  inconsistent  is  such  an  idea 
of  God !  It  leads  to  the  absurd  conclusion  that  the  mere 
knowledge  of  coming  events  must  act  as  a  determinative  in- 
fluence in  bringing  about  those  occurrences.  God's  knowledge 
of  spiritual  and  of  human  nature  enables  Him  to  conclude 
with  certainty  as  to  the  actions  of  any  of  His  children  under 
given  conditions ;  yet  such  knowledge  has  surely  no  deter- 
mining influence  upon  the  creature. 

26.  Doubtless  He  knows  of  some  spirits,  that  they  await 
only  the  opportunity  of  choice  between  good  and  evil  to 
choose  the  latter,  and  to  accomplish  their  own  destruction ; 
these  are  they  as  spoken  of  by  Jude,  "who  were  before  of 
old  ordained  to  this  condemnation;"7  To  avert  the  fate  of 
such,  their  free  agency  would  have  to  be  taken  away ;  they 
can  be  saved  by  force  alone ;  and  compulsion  is  forbidden 
by  the  laws  of  heaven,  for  salvation  and  for  condemnation 
alike.  There  are  others  whose  integrity  and  faithfulness 
have  been  demonstrated  in  their  pristine  state :  the  Father 
knows  how  unreservedly  they  may  be  trusted,  and  many  of 
them  are  called  even  in  their  mortal  youth  to  special  and 
exalted  labors  as  chosen  servants  of  the  Most  High. 

27.  Pre-existence  of  Spirits: — The  facts  already  presented, 
concerning  fore-ordination,  furnish  proof  that  the  spirits  of 
mankind  passed  through  a  stage  of  existence  prior  to  the 
earthly  probation.  This  pre-existent  period  is  oft-times 
spoken  of  as  the  stage  of  "primeval  childhood"  or  "first 
estate."  That  these  spirits  existed  as  organized  intelli- 
gences, and  exercised  their  free  agency  during  that  primeval 
stage,  is  clear  from  the  declaration  of  the  Lord  to  Abraham : 
— "And  they  who  keep  their  first  estate  shall  be  added  upon, 
and  they  who  keep  not  their  first  estate  shall  not  have  glory 

/  Jude  4. 


198  THE    ARTICLES    OF    FAITH.  [LECT.   X. 

in  the  same  kingdom  with  those  who  keep  their  first  estate ; 
and  they  who  keep  their  second  estate  shall  have  glory 
added  upon  their  heads  forever  and  ever."9' 

28.  No  Christian  doubts  the  pre-existence  of  the  Savior, 
or  questions  His  position  as  one  of  the  Godhead  before  He 
came  to  earth  as  Mary's  Son.  The  common  interpretation 
given  to  the  opening  words  of  John's  Gospel  sustains  the 
view  of  Christ's  primeval  God-ship: — "In  the  beginning- 
was  the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God."  We  read  further,  "And  the  Word  was  made 
flesh  and  dwelt  among  us.'"1  The  sayings  of  the  Eedeemer 
Himself  support  this  truth.  When  His  disciples  dissented 
concerning  His  doctrine  of  Himself,  He  said,  "What  and  if 
ye  shall  see  the  Son  of  man  ascend  up  where  he  was  be- 
fore?"' On  another  occasion  He  spoke  in  thiswise: — "I 
came  forth  from  the  Father,  and  am  come  into  the  world ; 
again,  I  leave  the  world  and  go  to  the  Father. ,y  And  His 
disciples,  pleased  with  this  plain  declaration  confirming  the 
belief  which,  perchance,  they  already  entertained  at  heart, 
rejoined,  "Lo,  now  speakest  thou  plainly,  and  speakest  no 
proverb.  *  *  *  by  this  we  believe  that  thou  earnest 
forth  from  God."fc  To  the  wicked  Jews  who  boasted  of 
their  descent  from  Abraham,  and  sought  to  hide  their  sins 
under  the  protecting  mantle  of.  the  great  patriarch's  name, 
the  Savior  declared: — "Verily,  verily,  I  say  unto  you,  Be- 
fore Abraham  was,  I  am.'"  In  a  solemn  prayer  to  His 
Father,  the  Son  implored,  "And  now,  0  Father  glorify 
thou  me  with  thine  own  self,  with  the  glory  which  I  had 
with  thee  before  the  world  was."w     Yet  Christ  was  born  a 


g  Pearl  of  Great  Price,  Book  of  Abraham,  p.  63  (1888  ed.) 

h  John  i,  1,  14. 

i  John  vi,  62. 

j  John  xvi,  28. 

k  Verses  29-30. 

I  John  viii,  58. 

m  John  xvii,  5.    See  also  II  Nephi  ix,  5:  xxv.  12:  Mos.  iii,  5;  xiii,  33-34:  xv,  1. 


ART.   5.]  ^OTE.  199 

child  among  mortals;  and  it  is  fair  to  infer,  that  if  His 
earthly  birth  was  the  union  of  a  pre-existent  immortal 
spirit  with  a  mortal  body,  such  also  is  the  birth  of  every 
member  of  the  human  family. 

29.  But  we  are  not  left  to  mere  inference  on  a  basis  of 
analogy  only;  the  scriptures  plainly  teach  that  the  spirits  of 
mankind  are  known  and  numbered  unto  God  before  their 
earthly  advent.  In  his  farewell  administration  to  Israel 
Moses  sang,  "Remember  the  days  of  old.  *  *  *  When 
the  Most  High  divided  to  the  nations  their  inheritance, 
when  he  separated  the  sons  of  Adam,  he  set  the  bounds  of 
the  people  according  to  the  number  of  the  children  of 
Israel."*1  From  this  we  learn  that  the  earth  was  allotted  to 
the  nations,  according  to  the  number  of  the  children  of 
Israel ;  it  is  evident  therefore  that  the  number  was  known 
prior  to  the  existence  of  the  Israelitish  nation  in  the  flesh ; 
this  is  most  easily  explained  on  the  assumption  of  a  previous 
existence  in  which  the  spirits  of  the  future  nation  were 
known. 

30.  No  chance  is  possible  therefore  in  the  number  or 
extent  of  the  temporal  creations  of  God.°  The  population 
of  the  earth  is  fixed  according  to  the  number  of  spirits  ap- 
pointed to  take  tabernacles  of  flesh  upon  this  sphere ;  when 
these  have  all  come  forth  in  the  order  and  time  decreed  of 
God,  then,  and  not  till  then,  will  the  end  come. 


NOTE. 


Spiritual  Creations :— The  pre-existent  condition  is  not  characteristic 
of  human  souls  alone;  all  things  of  earth  have  a  spiritual  being,  of  which  the 
temporal  structure  forms  but  the  counterpart.  We  read  of  the  creation  of 
"every  plant  of  the  held  before  It  was  in  the  earth,  and  every  herb  of  the  held 
before  it  grew."  (Gen.  ii,  5.)  This  is  set  forth  with  greater  fulness  in  another 
revelation  to  Moses:— "These  are  the  generations  of  the  heaven  and  the  earth 


n  Deut.  xxxii,  7-8. 
o  See  note,  this  page. 


200  THE    AKTICLES    OF    FAITH.  [LECT.   X. 

when  they  were  created,  in  the  day  that  I,  the  Lord  God,  made  the  heaven  and 
the  earth,  and  every  plant  of  the  earth  before  it  was  in  the  earth,  and  every 
herb  of  the  field  before  it  grew.  For  I,  the  Lord  God,  created  all  things  of  which 
I  have  spoken,  spiritually,  before  they  were  naturally  upon  the  face  of  the  earth. 
*  *  *  And  I.  the  Lord  God,  had  created  all  the  children  of  men,  and  not  yet  a 
man  to  till  the  ground;  for  in  heaven  created  I  them;  and  there  was  not  yet  flesh 
upon  the  earth,  neither  in  the  water,  neither  in  the  air:  but  I,  the  Lord  God, 
spake,  and  there  went  up  a  mist  from  the  earth,  and  watered  the  whole  face  of 
the  ground.  And  I,  the  Lord  God,  formed  man  from  the  dust  of  the  ground,  and 
breathed  into  his  nostrils  the  breath  of  life;  and  man  became  a  living  soul,  the 
first  flesh  upon  the  earth,  the  first  man  also;  nevertheless,  all  things  were 
before  created,  but  spiritually  were  they  created  and  made  according  to  my 
word."— (Pearl  of  Great  Price,  Writings  of  Moses,  p.  11,  (1888  ed.) 


ART.  6.]  THE    CHURCH.  203 


LECTURE  XI. 

THE  CHURCH  AND  ITS  PLAN  OF  ORGANIZATION. 

Article  6.— We  believe  in  the  same  organization  that  existed  in  the  primi- 
tive Church,  viz:  apostles,  prophets,  pastors,  teachers,  evangelists,  etc. 

THE   CHURCH    IN"    FORMER   AND    LATTER    DAYS. 

1.  The  Primitive  Church: — In  the  dispensation  of  the 
Savior's  ministry,  Christ  established  His  Church  upon  the 
earth,  appointing  therein  the  officers  necessary  for  the  carry- 
ing out  of  the  Father's  purposes.  As  shown  in  the  last  lec- 
ture, every  person  so  appointed  was  divinely  commissioned 
with  authority  to  officiate  in  the  ordinances  of  his  calling ; 
and,  after  Christ's  ascension,  the  same  organization  was  con- 
tinued, those  who  had  received  authority  ordaining  others 
to  the  various  offices  of  the  priesthood.  In  this  way  were 
given  unto  the  Church,  apostles,  prophets,  evangelists, 
pastors,"  high  priests, b  seventies,0  elders/  bishops,6  priests/ 
teachers/  and  deacons.'1 

2.  Besides  these  specific  offices  in  the  priesthood,  there 
were  other  callings  of  a  more  temporal  nature,  to  which 
men  were  also  set  apart  by  authority :  such  for  instance  was 
the  case  of  the  seven  men  of  honest  report,  who,  in  the 
days  of  the  apostles  were  chosen  and  appointed  to  minister 
to  the  poor,  thus  leaving  the  Twelve  freer  to  attend  to   the 

a  Eph.  iv,  11. 

b  Heb.  v,  1-5. 

c  Luke  x,  1-11. 

S  Acts  xiv,  23;  xv,  6;  I  Peter  v,  1. 

e  I  Tim.  iii,  1 ;  Titus  i,  7. 

/  Rev.  i,  6. 

g  Acts  xiii,  1. 

h  I  Tim.  iii,  8-12. 


202  THE  ARTICLES  OF  FAITH.        [LECT.  XI. 

particular  duties  of  their  office.1  This  special  appointment 
illustrates  the  nature  of  the  helps  and  governments-7'  set  in 
the  Church,  to  assist  in  the  work  under  the  direction  of  the 
regular  officers  of  the  priesthood. 

3.  The  ministers  so  appointed,  and  the  members  among 
whom  they  labor,  constitute  the  Church  of  Christ,  which 
has  been  beautifully  compared  to  a  perfect  body,  the  indi- 
viduals typifying  the  separate  members,  each  with  its  spe- 
cial function,  all  co-operating  for  the  welfare  of  the  whole.*7 
Every  office  so  established,  every  officer  so  commissioned,  is 
necessary  to  the  development  of  the  Church  and  to  the  ac- 
complishment of  the  work  of  God.  An  organization  estab- 
lished of  God  comprises  no  superfluities ;  the  eye,  the  ear, 
the  hand,  the  foot,  every  organ  of  the  body,  is  essential  to 
the  symmetry  and  perfection  of  the  physical  structure ;  in 
the  Church  no  officer  can  rightly  say  to  another,  "I  have 
no  need  of  thee."' 

4.  The  existence  of  these  officers,  and  particularly  their 
operation  with  accompaniments  of  Divine  assistance  and 
power,  may  be  taken  as  a  distinguishing  characteristic  of 
the  Church  in  any  age  of  the  world, — a  crucial  test,  whereby 
the  validity  or  fallacy  of  any  claim  to  Divine  authority  may 
be  determined.  The  gospel  of  Christ  is  the  everlasting 
gospel;  its  principles,  laws,  and  ordinances,  and  the  Church 
organization  founded  thereon,  must  be  ever  the  same.  In 
searching  for  the  true  Church,  therefore,  one  must  look  for 
an  organization  comprising  the  offices  established  of  old ;  the 
callings  of  apostles,  prophets,  evangelists,  high  priests, 
seventies,  pastors,  bishops,  elders,  priests,  teachers,  deacons ; 
not  men  bearing  these  names  merely,  but  ministers  able  to 
vindicate  their  claim  to  position  as   officers  in  the   Lord's 

i  Acts  vi,  1-6. 

j  I  Cor.  xii,  28. 

k  I  Cor.  xii,  12-27:  Rom.  xii,  1-5;  Eph.  iv,  16. 

I  I  Cor.  xii,  21. 


ART.   6.]  THE    CHURCH.  203 

service,    through  the  evidences    of    power    and    authority 
accompanying  their  ministry. 

5.  Apostasy  from  the  Primitive  Church: — The  question 
may  fairly  arise  in  the  mind  of  the  earnest  investigator,  have 
these  authorities  and  powers,  together  with  their  associated 
gifts  of  the  Spirit,  remained  with  men  from  the  apostolic  age 
to  the  present;  in  short,  has  there  been  a  Church  of  Christ 
upon  the  earth  during  this  long  interval?  In  answer,  let 
these  facts  be  considered:  Since  the  period  immediately 
following  the  ministrations  of  the  apostles  of  old,  and  until 
the  present  century,  no  organization  has  maintained  a  claim 
to  direct  revelation  from  God ;  in  fact,  the  teachings  of  the 
professed  ministers  of  the  gospel  for  centuries  have  been  to 
the  effect  that  such  gifts  of  God  have  ceased,  that  the  days 
of  miracles  have  gone,  and  that  the  present  depends  for  its 
guiding  code  wholly  upon  the  past.  A  self-suggesting 
interpretation  of  history  indicates  that  there  has  been  a 
great  departure  from  the  way  of  salvation  as  laid  down  by 
the  Savior,  a  universal  apostasy  from  the  Church  of  Christ."1 
Scarcely  had  the  Church  been  organized  by  the  Savior,  whose 
name  it  bears,  before  the  powers  of  darkness  arrayed  them- 
selves for  conflict  with  the  organized  body.  Even  in  the 
days  of  Christ,  persecution  was  bitterly  waged  against  the 
disciples;  commencing  with  the  Jews,  and  directed  first 
against  the  Master  Himself  and  His  few  immediate  associates, 
this  tide  of  opposition  soon  enveloped  every  known  follower 
of  the  Savior;  so  that  the  very  name  Christian  became  an 
epithet  of  derision. 

6.  In  the  first  quarter  of  the  fourth  century,  however,  a 
change  in  the  attitude  of  paganism  toward  Christianity  was 
marked  by  the  conversion  of  Constantine  the  Great,  under 
whose  patronage  the  Christian  profession  grew  in  favor,  and 
became  in  fact  the  religion  of  the  state.     But  what  a  pro- 

m  See  notes  1  and  2. 


204  THE    ARTICLES    OF    FAITH.  [LECT.   XI. 

fession,  what  a  religion  was  it  by  this  time !  Its  simplicity 
had  departed;  earnest  devotion  and  self-sacrificing  sincerity 
were  no  longer  characteristic  of  the  Church's  ministers; 
these  professed  followers  of  the  humble  Prophet  of  Nazareth, 
these  self-styled  associates  of  the  meek  and  lowly  Jesus, 
these  loudly-proclaimed  lovers  of  the  Man  of  Sorrow,  lived 
amid  conditions  strangely  inconsistent  with  the  life  of  their 
great  Exemplar.  Church  offices  were  sought  after  for  the 
distinction  of  honor  and  wealth  accompanying  them ;  min- 
isters of  the  gospel  affected  the  state  of  worldly  authority; 
bishops  sought  the  pomp  of  princes,  archbishops  lived  as 
kings,  and  popes  like  emperors.  With  these  unauthorized 
and  unscriptural  innovations,  came  many  changes  in  the 
ordinances  of  the  so-called  church;  the  rites  of  baptism 
were  perverted;  the  sacrament  was  altered;  public  worship 
became  an  exhibition  of  art ;  men  were  canonized ;  martyrs 
were  made  subjects  of  adoration ;  blasphemy  grew  apace,  in 
that  men  without  authority  essayed  to  exercise  the  prerog- 
atives of  God  in  calling  others  to  what  still  bore  the  name 
of  spiritual  office.  Ages  of  darkness  came  upon  the  earth ; 
the  power  of  Satan  seemed  almost  supreme. 

7.  For  a  special  consideration  of  the  evidence  of  a  gen- 
eral apostasy  from  the  Church  of  Christ,  the  student  must 
consult  authorities  on  ecclesiastical  history.  While  the  fact 
of  the  apostasy  is  admitted  by  but  few  such  writers,  the 
historical  events  which  they  chronicle,  suggest  the  awful 
truth.  We  may  trace  from  the  days  of  the  apostles,  down 
to  near  the  close  of  the  tenth  century,  a  constantly  chang- 
ing form  of  Church  organization,  which,  at  the  later 
time  named,  bore  but  little  semblance  to  the  Church  estab- 
lished by  the  Savior.  This  falling  away  is  admitted  by  some 
historians,  and  as  we  shall  presently  see,  it  was  definitely 
foretold  by  authoritative  prophecy. 

8.  John  Wesley,   founder  of  a  powerful  sect,   declared 


ART.   6.]  THE    CHURCH.  205 

that  the  distinctive  gifts  of  the  Holy  Ghost  were  no  longer 
with  the  church,  having  been  taken  away  on  account  of 
the  unworthiness  of  professing  Christians,  whom  he  char- 
acterized indeed  as  heathen,  with  only  a  dead  form  of  wor- 
ship." In  the  Church  of  England  homily  regarding  the 
"Perils  of  Idolatry,"  we  read  "that  laity  and  clergy, 
learned  and  unlearned,  men  and  women,  and  children  of  all 
ages,  sects,  and  degrees,  of  whole  Christendom,  have  been  at 
once  buried  in  the  most  abominable  idolatry,  and  that  for 
the  space  of  eight  hundred  years  or  more."  Dr.  Milner, 
author  of  an  exhaustive  work  on  church  history,  admits  a 
pitiable  condition  of  the  so-called  Church  in  the  tenth 
century,  and  finds  in  that  sad  state  a  fulfilment  of  scriptural 
predictions. 

9.  This  Great  Apostasy  was  Foretold: — The  infinite  fore- 
knowledge of  God  made  plain  to  Him  even  from  the 
beginning  this  falling  away  from  the  truth;  and,  through 
inspiration,  the  prophets  of  old  uttered  solemn  warnings  of 
the  approaching  dangers.  Surely  Isaiah  was  gazing  upon 
the  era  of  spiritual  darkness  when  he  declared,  "The  earth 
also  is  defiled  under  the  inhabitants  thereof;  because  they 
have  transgressed  the  laws,  changed  the  ordinance,  broken 
the  everlasting  covenant."0  And  how  deeply  impressive  is 
the  declaration  of  Jeremiah,  "For  my  people  have  com- 
mitted two  evils :  they  have  forsaken  me,  the  fountain  of 
living  waters,  and  hewed  them  out  cisterns,  broken  cisterns 
that  can  hold  no  water."1' 

10.  The  prophecies  of  the  apostles  relative  to  the  false 
teachers  so  soon  to  trouble  the  flock,  already  quoted,9  de- 
clare the  apostasy  then  rapidly  approaching.     Paul  warned 

n  John  Wesley's  Works,  vii,  pp.  26-27  .    See  note  4,  following  Lecture  xii,  in 
connection  with  Article?;  "Spiritual  Gifts." 
o  Isa.  xxiv,  5. 
p  Jer.  ii,  13. 
q  See  pages  192-193. 


206  THE    AETICLES    OF    FAITH.  [LECT.   XI. 

the  Saints  of  Thessaly  that  they  be  not  deceived  by  those 
who  cried  that  the  second  coming  of  Christ  was  then  at 
hand,  "For,"  said  the  apostle,  "that  day  shall  not  come 
except  there  come  a  falling  away  first,  and  that  man  of  sin 
be  revealed,  the  son  of  perdition;  Who  opposeth  and  ex- 
alteth  himself  above  all  that  is  called  God,  or  that  is  wor- 
shiped; so  that  he  as  God  sitteth  in  the  temple  of 
God,  showing  himself  that  he  is  God."r  This  falling 
away  had  begun  even  in  the  days  of  the  apostles : — 
"Even  now,"  says  John,  "are  there  many  anti-Christs."" 
And  Paul,  in  addressing  the  Galatians,  declared,  "There  be 
some  that  trouble  you,  and  would  pervert  the  gospel  of 
Christ.  '* 

11.  Not  less  conclusive  are  the  prophecies  contained  in 
the  Book  of  Mormon  relating  to  this  great  falling  away. 
Nephi,  son  of  Lehi,  predicted  the  oppression  of  the  North 
American  Indians  at  the  hands  of  the  Gentiles,  and  de- 
clared that  at  that  time  the  people  will  be  lifted  up  in  self- 
pride,  having  departed  from  the  ordinances  of  God's  house ; 
true,  they  will  build  to  themselves  many  churches,  but  in 
these  they  will  preach  their  own  wisdom,  with  envyings,  and 
strife,  and  malice,  denying  however  the  power  and  miracles 
of  God." 

1.2.  Restoration  of  the  Church: — From  the  facts  already 
stated,  it  is  evident  that  the  Church  was  literally  driven  from 
the  earth ;  in  the  first  ten  centuries  immediately  following 
the  ministry  of  Christ,  the  authority  of  the  priesthood  was 
lost  from  among  men,  and  no  worldly  power  could  restore  it. 
But  the  Lord  in  His  mercy  provided  for  the  re-establishment 
of  His  Church  in  the  last  days,  and  for  the  last  time ;  and 


r  II  Thess.  ii,  3-4. 

*  I  John  ii,  18. 

t  Gal  i,  7. 

u  II  Nephi  xxvi,  19-22;     see>lso  xxvii,   1;  xxviii,  3,  6;  xxix,  3;  I  Nephi  xiii 

xxii,  22-23. 


AKT.   6.]  CHURCH    ORGANIZATION".  20? 

prophets  of  olden  time  fore-saw  this  era  of  renewed 
enlightenment,  and  sang  in  joyous  tones  of  its  coming/  It 
has  been  already  shown  that  this  restoration  was  effected  by 
the  Lord  through  the  Prophet  Joseph  Smith,  who,  together 
with  Oliver  Cowdery,  in  1829  received  the  Aaronic  Priest- 
hood under  the  hands  of  John  the  Baptist ;  and  later  the 
Melchisedek  Priesthood  under  the  hands  of  the  former-day 
apostles,  Peter,  James  and  John.  By  the  authority  thus 
bestowed,  the  Church  has  been  again  organized,  with  all  its 
former  completeness,  and  mankind  once  more  rejoices  in  the 
priceless  privileges  of  the  counsels  of  God.  The  Latter- 
day  Saints  declare  their  high  claim  to  the  true  Church  organ- 
ization, similar  in  all  essentials  to  the  organization  effected 
by  Christ  among  the  Jews ;  this  people  of  the  last  days  pro- 
fess to  have  the  Priesthood  of  the  Almighty,  the  power  to 
act  in  the  name  of  God,  which  power  commands  respect 
both  on  earth  and  in  heaven.  Let  us  consider  the  organiza- 
tion of  the  priesthood  as  it  exists  to-day. 

PLAN    OF    GOVERNMENT   IN    THE    RESTORED    CHURCH. 

13.  Orders  and  Offices  in  the  Priesthood: — The  Church 
of  Jesus  Christ  of  Latter-day  Saints  recognizes  two  orders 
of  priesthood,  the  lesser  called  the  Aaronic,  the  greater 
known  as  the  Melchisedek  order.  The  Aaronic  Priesthood 
is  named  after  Aaron,  who  was  given  to  Moses  as  his  mouth- 
piece, to  act  under  his  direction  in  the  carrying  out  of 
God's  purposes  respecting  Israel. w  For  this  reason,  it  is 
sometimes  called  the  Lesser  Priesthood ;  but  though  lesser,  it 
is  neither  small  nor  insignificant.  While  Israel  journeyed  in 
the  wilderness,  Aaron  and  his  sons  were  called  by  prophecy 
and  set  apart  for  the  duties  of  the  priest's  office. x 

v  Dan.  ii,  44-45;  vii,  27;  Matt,  xxiv,  14;  Rev.  xiv,  6-8. 
w  Exo.  iv,  14-16. 
x  Exo.  xxviii,  1. 


208  THE    AETICLES    OF    FAITH.  [LECT.   XI. 

14.  At  a  subsequent  period  of  Israel's  history,  the  Lord 
chose  the  tribe  of  Levi  to  assist  Aaron  in  the  priestly  func- 
tions, the  special  duties  of  the  Levites  being  to  keep  the 
instruments  and  attend  to  the  service  of  the  tabernacle. 
The  Levites,  thus  chosen  of  the  Lord,  were  to  take  the  place 
of  the  first-born  throughout  the  tribes,  whom  the  Lord  had 
claimed  for  His  service  from  the  time  of  the  last  dread 
plague  in  Egypt,  whereby  the  first-born  in  every  Egyptian 
house  was  slain,  while  the  eldest  in  every  Israelitish  house 
was  hallowed  and  spared.1'  The  commission  thus  given  to 
the  Levites  is  sometimes  called  the  Levitical  Priesthood;* 
it  is  to  be  regarded  as  an  appendage  to  the  priesthood  of 
Aaron,  not  comprising  the  highest  priestly  powers.  The 
Aaronic  Priesthood,  as  restored  to  the  earth  in  this  dispen- 
sation, comprises  the  Levitical  order."  This  priesthood 
holds  the  keys  of  the  ministering  of  angels,  and  the  author- 
ity to  attend  to  the  outward  ordinances,  the  letter  of  the 
gospel;6  it  comprises  the  offices  of  deacon,  teacher,  and 
priest ;  with  the  bishopric  holding  the  keys  of  presidency. 

15  The  greater  or  Melchizedeh  Priesthood  is  named  after 
the  king  of  Salem,  a  great  High  Priest  of  God  ;c  before  his 
day  it  was  known  as  "the  Holy  Priesthood,  after  the  order 
of  the  Son  of  God,  but  out  of  respect  or  reverence  to  the 
name  of  the  Supreme  Being,  to  avoid  the  too  frequent 
repetition  of  His  name,  they,  the  Church,  in  ancient  days, 
called  that  Priesthood  after  Melchisedek."d  This  priest- 
hood holds  the  right  of  presidency  in  all  the  offices  of  the 
Church;  its  special  functions  lie  in  the  administration  of 
spiritual  things ;  comprising  as  it  does  the  keys  of  all  spiritual 

y  Numb,  iii,  12-13,  39,  44-45,  50-51. 

z  Het>.  vii,  11. 

a  Doc.  and  Cov.  cvii,  1. 

b  Doc.  and  Cov.  cvii,  20. 

c  Gen.  xiv,  18;  Heb.  vii,  1-17. 

d  Doc.  and  Cov.  cvii,  2-4. 


ART.   6.]  CHURCH    ORGANIZATION.  209 

blessings  of  the  Church,  the  right  "to  have  the  heavens 
opened  unto  them,  to  commune  with  the  general  assembly 
and  Church  of  the  First  Born,  and  to  enjoy  the  communion 
and  presence  of  God  the  Father,  and  Jesus  the  Mediator  of 
the  new  covenant. "e  The  special  offices  of  the  Melchisedek 
Priesthood  are  those  of  apostle,  patriarch  or  evangelist,  high 
priest,  seventy,  and  elder.  Eevelation  from  God  has 
denned  the  duties  associated  with  each  of  these  callings; 
and  the  same  high  authority  has  directed  the  establishment 
of  presiding  officers  growing  out  of,  or  appointed  from 
among  those  who  are  ordained  to  the  several  offices  in  these 
two  priesthoods/ 

16.  Specific  Duties  in  the  Priesthood: — The  office  of  Deacon 
is  the  first  or  lowest  in  the  Aaronic  Priesthood.  The  duties 
of  this  calling  are  generally  of  a  temporal  nature,  pertain- 
ing to  the  care  of  the  houses  of  worship  and  the  comfort 
of  the  worshipers.  In  all  things,  however,  the  Deacon  may 
be  called  to  assist  the  Teacher  in  his  labors. °  Twelve  dea- 
cons form  a  quorum  ;*  such  a  body  is  to  be  presided  over  by 
a  president  and  counselors,  selected  from  among  their  num- 
ber. 

17.  Teachers  are  local  officers,  whose  function  it  is  to 
mingle  with  the  Saints,  exhorting  them  to  their  duties,  and 
strengthening  the  Church  by  their  constant  ministry ;  they 
are  to  see  that  there  is  no  iniquity  in  the  Church ;  that  the 
members  do  not  cherish  ill-feelings  toward  one  another :  but 
that  all  observe  the  law  of  God  respecting   Church   duties. 


e  Doc.  and  Co  v.  cvii,  8,  18-19. 

/  Doc.  and  Cov.  cvii,  21. 

g  Doc.  and  Cov.  xx,  57,  cvii,  85. 

h  Quorum:- This> term  has  acquired  a  special  meaning  among  the  Latter- 
day  Saints.  It  signifies,  not  alone  a  majority  or  such  a  number  of  persons  of 
any  organized  body  as  is  requisite  for  authoritative  action,  but  the  organized 
body  itself.  The  Church  regards  a  quorum  as  "a  council  or  an  organized  body  of 
the  priesthood,"  e.  g.  an  elders1  quorum;  the  quorum  of  the  Twelve  Apostles,  etc. 
(See  Standard  Dictionary.) 
15 


210  THE    ARTICLES    OF    FAITH.  [LECT.   XI. 

They  may  take  the  lead  of  meetings  when  no  Priest  or 
higher  officer  is  present.  Both  Teachers  and  Deacons  may 
preach  the  word  of  God  when  properly  directed  so  to  do ; 
but  they  have  not  the  power  to  independently  officiate  in 
any  spiritual  ordinances,  such  as  baptizing,  administering 
the  sacrament,  or  laying  on  of  hands.'  Twenty-four  Teach- 
ers constitute  a  quorum ;  from  among  such  a  body  a  presi- 
dent and  counselors  are  to  be  chosen. 

18.  The  Priests  are  appointed  to  preach,  teach,  expound 
the  scripture,  to  baptize,  to  administer  the  sacrament,  to 
visit  the  houses  of  the  members,  exhorting  them  to  their 
duties.  When  properly  directed,  the  Priest  may  ordain 
Deacons,  Teachers,  and  other  Priests ;  and  he  may  be  called 
upon  to  assist  the  Elder  in  his  work.  A  quorum  of  Priests 
comprises  forty-eight  members ;  such  an  organization  is  to 
be  presided  over  by  a  Bishop. 

19.  Elders  are  empowered  to  officiate  in  any  or  all  duties 
connected  with  lower  callings  in  the  priesthood ;  and  in  ad- 
dition, they  may  ordain  other  Elders ;  confirm  as  members  of 
the  Church  candidates  who  have  been  properly  baptized,  and 
confer  upon  them  the  Holy  Ghost.  These  officers  have  au- 
thority to  bless  children  in  the  Church,  and  to  take  charge 
of  all  meetings,  conducting  the  same  as  they  are  led  by  the 
Holy  Ghost.-'  The  Elder  may  officiate  in  the  stead  of  the 
High  Priest  when  the  latter  is  not  present.  Ninety-six 
Elders  form  a  quorum ;  three  of  these  constitute  the  presi- 
dency of  the  quorum/' 

20.  Seventies  are  traveling  ministers,  ordained  to  pro- 
mulgate the  Gospel  among  the  nations  of  the  earth,  "unto 
the  Gentiles  first,  and  also  unto  the  Jews."  They  are  to  act 
under  the  direction  of  the  Apostles  in  this*  exalted  labor. l  A 

i  Doc.  and  Cov.  xx,  53-59,  cvii,  86. 

j  Doc.  and  Cov.  xx,  38-45,  70:  cvii,  11-12. 

k  Doc.  and  Cov    cvii,  89. 

I  Doc   and  Cov  cvii,  34-35,  97-98. 


ART.   6.]  CHURCH    ORGANIZATION".  211 

full  quorum  comprises  seventy   members,  including  seven 
presidents. 

21.  High  Priests  are  ordained  with  power  to  officiate, 
when  properly  directed,  in  all  the  ordinances  and  blessings 
of  the  Church.  They  may  travel  as  do  the  Seventies,  carry- 
ing the  Gospel  to  the  nations ;  but  they  are  not  specially 
charged  with  this  duty ;  their  specific  calling  being  that  of 
standing  presidency.  The  High  Priests  of  any  stake  of  the 
Church  may  be  organized  into  a  quorum,  and  this  without 
limit  as  to  number ;  over  such  a  quorum,  three  of  the  mem- 
bers may  be  chosen  to  preside,  as  president  and  counselors."1 

22.  Patriarchs,  or  Evangelists,  are  charged  with  the  special 
duty  of  blessing  the  Church ;  of  course  they  have  authority  to 
officiate  also  in  other  ordinances.  There  is  one  "Patriarch 
to  the  Church,1'  with  general  jurisdiction  throughout  the 
whole  organization;  he  holds  the  keys  of  the  patriarchal 
office,  and  unto  him  the  promise  is  given  "that  whoever 
he  blesses  shall  be  blessed,  and  whoever  he  curses  shall  be 
cursed,  that  whatsoever  he  shall  bind  on  earth  shall  be 
bound  in  heaven,  and  whatsoever  he  shall  loose  on  earth 
shall  be  loosed  in  heaven."" 

23.  Concerning  the  patriarchial  authority,  the  Lord  has 
said:  "The  order  of  this  priesthood  was  confirmed  to  be 
handed  down  from  father  to  son,  and  rightly  belongs  to  the 
literal  descendants  of  the  chosen  seed  to  whom  the  promises 
were  made.  This  order  was  instituted  in  the  days  of  Adam, 
and  came  down  by  lineage."0  But,  beside  this  office  of 
general  patriarchial  power,  there  are  a  number  of  local 
Patriarchs  appointed  in  the  branches  of  the  Church,  all 
subject  to  counsel  and  direction  at  the  hands  of  the 
"Patriarch    to    the    Church;"    yet    possessing    the    same 


m  Doc.  and  Cov.  cvii,  10;  cxxiv,  134-135. 
n  Doc.  and  Cov.  cxxiv,  92-93. 
o  Doc.  and  Cov.  cvii,  40-57. 


212  THE    ARTICLES    OF    FAITH.  [LECT.   XI. 

privileges  in  their  district  as  belong  to  him  throughout  the 
Church.  It  is  made  a  duty  of  the  Twelve  xipostles  to 
ordain  evangelical  ministers,  or  Patriarchs,  in  all  large 
branches  of  the  Church,  the  selection  to  be  made  through 
the  power  of  revelation.^ 

24.  Apostles  are  called  to  be  special  witnesses  of  the 
name  of  Christ  in  all  the  world  f  they  are  empowered  to 
build  up  and  organize  the  branches  of  the  Church;  and 
may  officiate  in  any  or  all  of  the  sacred  ordinances.  They 
are  to  travel  among  the  Saints,  regulating  the  affairs  of  the 
Church  wherever  they  go,  but  particularly  where  there  is 
no  complete  local  organization.  They  are  authorized  to 
ordain  Patriarchs,  and  other  officers  in  the  priesthood,  as 
they  may  be  directed  by  the  Spirit  of  God.r 

25.  Presidency  and  Quorum  Organizations: — The  revealed 
word  of  God  has  provided  for  the  establishment  of  presiding 
officers  "growing  out  of,  or  appointed  from  among  those 
who  are  ordained  to  the  several  offices  in  these  two  orders  of 
priesthoods."8  In  accordance  with  the  prevailing  principles  of 
order  so  characteristic  of  all  His  work,  the  Lord  has  directed 
that  the  bearers  of  His  priesthood  shall  be  organized  into 
quorums,  the  better  to  aid  them  in  learning  the  duties  of 
their  stations.  Some  of  these  quorums  are  general  in 
extent  and  authority;  others  are  local  in  their  jurisdiction. 
All  quorums  in  authority  and  presiding  officers  are  to  be 
sustained  in  their  several  positions  by  the  vote  of  the  people 
over  whom  they  are  appointed  to  preside.  Local  officers  are 
thus  voted  upon  by  the  local  organizations,  general  author- 
ities by  the  Church  in  conference  assembled.  Conferences 
of  the  Church  are  held  at  semi-annual  intervals,  on  which 
occasions,  the  names  of  all  the  general  officers  are  submitted 

p  Doc.  and  Cov.  cvii,  39. 

q  Doc.  and  Cov.  cvii,  23. 

r  Doc.  and  Cov.  cvii,  39,  58;  xx,  38-44. 

s  Doc.  and  Cov.  cvii,  21. 


ART.   6.]  CHURCH    ORGANIZATION.  213 

for  the  vote  of  the  people.  In  like  manner  the  authorities  of 
stakes  and  wards  are  sustained  by  vote  at  local  conferences 
held  for  these  and  other  purposes.  The  principle  of  com- 
mon consent  is  thus  observed  in  all  the  organizations  of  the 
Church. 

26.  The  First  Presidency  constitutes  the  presiding 
quorum  of  the  Church.  By  Divine  direction,  a  president  is 
appointed  from  among  the  members  of  the  High  Priesthood 
to  preside  over  the  entire  Church.  He  is  known  as  Presi- 
dent of  the  High  Priesthood  of  the  Church,  or  Presiding 
High  Priest  over  the  High  Priesthood  of  the  Church/  He 
is  called  "to  be  a  seer,  a  revelator,  a  translator,  and  a  pro- 
phet, having  all  the  gifts  of  God  which  l^e  bestows  upon 
the  head  of  the  Church.""  His  station  is  compared  by  the 
Lord  to  that  of  Moses  of  old,  who  stood  as  the  mouth-piece 
of  God  unto  Israel.  In  his  exalted  labors  among  the 
Church,  this  Presiding  High  Priest  is  assisted  by  two  others 
holding  the  same  priesthood,  and  these  three  High  Priests, 
when  properly  appointed  and  ordained,  and  upheld  by  the 
confidence,  faith  and  prayers  of  the  Church,  "form  a  quorum 
of  the  Presidency  of  the  Church."1' 

27.  The  Quorum  of  the  Twelve  Apostles: — Twelve  men 
holding  the  Apostleship,  properly  organized,  constitute  the 
quorum  of  the  Apostles.  These  the  Lord  has  designated  as 
the  twelve  traveling  counselors  ;w  they  form  the  traveling 
presiding  High  Council,  to  officiate  under  the  direction  of 
the  First  Presidency  in  all  parts  of  the  world.  They  con- 
stitute a  quorum,  whose  unanimous  decisions  are  equally 
binding  in  power  and  authority  with  those  of  the  First 
Presidency  of  the  Church.*     When  the  quorum  of  the  First 


t  Doc.  and  Cov.  cvii,  64-68. 
u  Doc.  and  Cov.  cvii,  91-92. 
v  Doc  and  Cov.  cvii,  22. 
w  Doc.  and  Cov,  cvii,  23,  33. 
x  Doc.  and  Cbv.  cvii,  24. 


214  THE  ARTICLES  OF  FAITH.       [LECT.  XI. 

Presidency  is  disorganized  through  the  death  or  disability 
of  the  President,  the  directing  authority  in  government 
reverts  at  once  to  the  quorum  of  the  Twelve  Apostles,  by 
whom  the  nomination  to  the  Presidency  is  made.  There 
may  be,  and  at  present  are,  Apostles  in  the  Church  who  are 
not  members  of  this  quorum  of  Twelve;  but  such  could 
claim  no  place  in  the  sittings  of  the  quorum. 

28.  The  Presiding  Quorum  of  Seventy: — The  first  quorum 
of  Seventies  form  a  body,  whose  unanimous  decisions  are 
equally  binding  with  those  of  the  Twelve  Apostles.  Many 
such  quorums  of  Seventy  may  be  required  in  the  work  of 
the  Church ;  already  there  have  been  effected  more  than  a 
hundred  of  such,  organizations;  each  quorum  is  presided 
over  by  seven  presidents.  The  seven  presidents  of  the 
First  Quorum  of  Seventies,  however,  preside  over  all  the 
other  quorums  and  their  presidents." 

29.  The  Presiding  Bishopric,  as  at  present  constituted, 
comprises  the  Presiding  Bishop  of  the  Church,  and  two 
Counselors.  This  quorum  holds  jurisdiction  over  the  duties 
of  other  Bishops  in  the  Church,  and  of  all  organizations 
pertaining  to  the  Aaronic  Priesthood.  The  oldest  living 
representative  among  the  sons  of  Aaron  is  entitled  to  this 
office  of  presidency,  provided  he  be  in  all  respects  worthy  and 
qualified ;  he  must  be  designated  and  ordained  by  the  First 
Presidency  of  the  Church.2  If  such  a  literal  descendant  of 
Aaron  be  found  and  ordained,  he  may  act  without  coun- 
selors, except  when  he  sits  in  judgment  in  a  trial  of  one  of 
the  presidents  of  the  High  Priesthood,  in  which  case  he  is 
to  be  assisted  by  twelve  High  Priests."  But  in  the  absence 
of  any  lineal  descendant  of  Aaron  properly  qualified,  a  High 
Priest  of  the  Melchisedek  Priesthood  may  be  called  and  set 
apart  by  the  First  Presidency  of  the  Church  to  the  office  of 

y  Doc.  and  Cov.  cvii,  25-26;  34,  93-97. 
z  Doc.  and  Cov.  lxviii.  18-20. 
a  Doc.  and  Cov.  cvii,  82-83. 


ART.   0.]  CHURCH    ORGANIZATION.  215 

Presiding  Bishop;  he  is  to  be  assisted  by  two  other  High 
Priests  properly  ordained  as  his  counselors.6 

30.  Local  Organizations  of  the  Priesthood: — Where  the 
Saints  are  permanently  located,  Stakes  of  Zion  are  organ- 
ized, each  Stake  comprising  a  number  of  wards  or  branches. 
Over  each  Stake  is  placed  a  Stake  Presidency,  consisting  of  a 
president  and  two  counselors,  who  are  High  Priests  properly 
chosen  and  set  apart  to  this  office.  The  Stake  Presidency 
is  assisted  in  judical  function  by  a  Standing  High  Council, 
composed  of  twelve  High  Priests  chosen  and  ordained  to  the 
office.  This  Council  is  presided  over  by  the  Stake  Presi- 
dency, and  forms  the  highest  judicial  tribunal  of  the  Stake. 

31.  The  presidents  of  stakes  and  bishops  of  wards  are  prop- 
erly regarded  as  pastors  to  the  fold ;  their  duties  are  doubt- 
less analogous  to  those  of  the  pastors  of  former  dispensations. 
The  High  Priests  and  the  Elders  in  each  Stake  are  organ- 
ized into  quorums  as  already  described ;  the  former  without 
limitation  as  to  number,  the  latter  forming  one  or  more 
quorums,  each  of  ninety-six  members,  as  their  number  may 
warrant.  Patriarchs  are  also  set  apart  to  officiate  in  their 
holy  office  among  the  people  of  the  Stake. 

32.  A  Ward  Bishopric  is  established  in  every  fully  or- 
ganized Ward  of  the  Church.  This  body  consists  usually 
of  three  High  Priests  set  apart  as  a  Bishop  and  Counselors. 
Tf,  however,  a  literal  descendant  of  Aaron  be  called  to  the 
bishopric,  it  is  his  privilege  to  act  without  counselors,  as 
was  stated  in  the  case  of  the  Presiding  Bishop.  The  Bishop 
has  jurisdiction  over  the  quorums  of  the  Lesser  Priesthood  in 
his  Ward ;  and  also  over  holders  of  the  Higher  Priesthood  as 
members  of  his  Ward ;  but  he  has  no  direct  presidency  over 
quorums  of  the  Melchisedek  order,  as  such,  which  may  be 
embraced  within  his  domain.  As  a  presiding  High  Priest, 
he  properly  presides  over  his  entire  Ward.     The  ward  or- 

h  Doc.  and  Cov.  lxviii,  19. 


216  THE    ARTICLES    OF    FAITH.  [LECT.   XI. 

ganization  comprises  quorums  of  Priests,  Teachers,  and 
Deacons,  one  or  more  of  each  as  the  numerical  extent  of 
the  Ward  may  determine. 

33.  Helps  in  Government: — Beside  these  constituted 
authorities  and  offices  in  the  priesthood,  there  are  a  number 
of  secondary  or  special  organizations  established  among  the 
people  for  educational  and  benevolent  purposes.  Among 
these,  the  following  are  of  such  importance  as  to  call  for 
special  mention. 

(1.)  Primary  Associations: — These  provide  for  the 
moral  instruction  and  training  of  young  children. 

(2.)  Mutual  Improvement  Associations: — These  comprise 
separate  organizations  for  the  sexes,  and  are  designed  for 
the  education  and  training  of  the  youth,  in  subjects  of  gen- 
eral and  theological  interest.  Instruction  is  provided  in 
theology,  literature  and  history,  science  and  art,  the  laws  of 
health,  and  numerous  other  branches  of  useful  knowledge. 

(3.)  Sunday  Schools,  comprise  graded  classes  for  the 
study  of  the  scriptures,  and  for  training  in  theology,  in 
moral  and  religious  duties,  and  in  the  discipline  of  the 
Church.  Sunday  schools,  while  primarily  designed  for  the 
young  are  open  to  all. 

(4.)  Church  Schools: — These  institutions  provide  for  both 
secular  and  religious  instruction,  and  range  from  the  grade 
of  the  kindergarten  to  that  of  the  college. 

(5.)  Religion  Glasses: — In  these  is  provided  a  course  of 
graded  instruction  in  theology  and  religion,  which  is  offered 
as  a  supplement  and  complement  to  the  purely  secular  teach- 
ings of  the  non-denominational  schools. 

(6.)  Relief  Societies: — These  are  composed  of  women 
whose  self-imposed  duties  relate  to  the  care  of  the  poor,  and 
the  relief  of  suffering  among  the  afflicted. 

34.  Most  of  these  auxiliary  organizations  exist  in  each 
ward.     Indeed,  with  the  exception  of  Church  Schools, which 


ART.   6.  J  NOTES.  217 

usually  rank  as  stake  institutions,  or  even  as  of  wider 
scope,  all  of  the  secondary  organizations  named  are  regarded 
as  essential  to  the  complete  equipment  of  any  ward. 
Officers  are  appointed  to  preside  over  the  several  organiza- 
tions in  each  ward;  and  while  such  officers  are  subject  in 
a  general  way  to  the  local  authorities  in  the  priesthood, 
they  look  for  specific  instructions  regarding  the  plan  and 
method  of  their  particular  work,  to  the  stake  and  general 
authorities  of  the  special  organizations.  In  accordance  with 
the  principle  of  common  consent  which  characterizes  the 
Church  in  general,  the  officers  of  the  auxiliary  institutions, 
while  they 'are  nominated  by,  or  at  least  with  the  consent  of 
the  established  authorities  in  the  priesthood,  are  installed 
and  retained  in  office  by  the  vote  of  the  members  in  the 
local  or  general  organization  within  which  they  are  ap- 
pointed to  labor. 


NOTES. 


1.  Degeneracy  of  Worship  Incident  to  the  Apostasy :— That,  as  the 
priesthood  disappeared  from  the  earth  after  the  apostolic  period,  the  forms  of 
worship  were  perverted,  while  many  pagan  influences  and  practices  crept  in,  may 
be  reasonably  inferred  from  the  records  of  history.  Mosheim,  an  authority  of 
note  in  ecclesiastical  history,  has  this  to  say  regarding. pagan  innovations  dur- 
ing the  fourth  century:— "The  Christian  bishops  .introduced,  with  but  slight 
alterations,  into  the  Christian  worship,  those  rites  and  institutions  by  which, 
formerly,  the  Greeks  and  Romans  and  other  nations  had  manifested  their  piety 
and  reverence  towards  their  imaginary  deities;  supposing  that  the  people 
would  more  readily  embrace  Christianity,  if  they  saw  that  the  rites  handed 
down  to  them  from  their  fathers  still  existed  unchanged  among  the  Christians, 
and  perceived  that  Christ  and  the  martyrs  were  worshiped  in  the  same  manner 
as  formerly  their  gods  were.  There  was,  of  course,  little  difference  in  these 
times,  between  the  public  worship  of  the  Christians,  and  that  of  the  Greeks  and 
Romans.  In  both  alike,  there  were  splendid  robes,  mitres,  tiaras,  wax  tapers, 
crosiers,  processions,  illustrations,  images,  golden  and  silver  vases,  and  number- 
less other  things."  ' 

Of  the  form  of  professedly  Christian  worship  in  the  fifth  century,  the  same 
authority  says:— "Public  worship  everywhere  assumed  a  form  more  calculated 
for  show  and  for  the  gratification  of  the  eye.  Various  ornaments  were  added  to 
the  sacerdotal  garments,  in  order  to  increase  the  veneration  of  the  people  for 
the  clerical  order.    *    *    *    In  some  places  it  was  appointed  that  the  praises  of 


#18  THE    ARTICLES    OF    FAITH.  [LECT.   XI. 

God  should  be  sung  perpetually  night  and  day,  the  singers  succeeding  each  other 
without  interruption:  as  if  the  Supreme  Being  took  pleasure  in  clamor  and 
noise,  and  in  the  flatteries  of  men.  The  magnificence  of  the  temples  knew  no 
bounds.  Splendid  images  were  placed  in  them;  *  *  *  the  image  of  the 
Virgin  Mary  holding  her  infant  in  her  arms  occupied  the  most  conspicuous 
place." 

2.  Early  Beginning  of  the  Apostasy :— Orson  Pratt,  an  apostle  of  the 
present  age,  has  written  as  follows  concerning  the  early  falling  away  from  the 
authorized  practices  of  the  Church:  ".The  great  apostasy  of  the  Christian 
church  commenced  in  the  first  century,  while  there  were  yet  inspired  apostles 
and  prophets  in  their  midst;  hence  Paul,  just  previous  to  his  martyrdom, 
enumerates  a  great  number  who  had  'made  shipwreck  of  their  faith.'  and 
'turned  aside  into  vain  jangling,'  teaching  'that  the  resurrection  was  already 
past;'  giving  'heed  to  fables  and  endless  genealogies;'  'doubting  about  questions 
and  strifes  of  words  whereof  come  envyings,  railings,  evil  surmisings,  perverse 
disputings  of  men  of  corrupt  minds,  and  destitute  of  the  truth,  supposing  that 
gain  is  godliness  '  This  apostasy  had  become  so  general  that  Paifl  declares  to 
Timothy  'that  all  they  which  are  in  Asia  be  turned  away  from  me:'  and  again  he 
says, 'at  my  first  answer,  no  man  stood  with  me,  but  all  men  forsook  me;'  he 
further  states  that  'there  are  many  unruly,  and  vain  talkers,  deceivers,'  'teach- 
ing things  which  they  ought  not,  for  filthy  lucre's  sake.'  These  apostates,  no 
doubt,  pretended  to  be  very  righteous,  'for,'  says  the  apostle,  'they  profess  that 
they  know  God,  but  in  works  they  deny  him,  being  abominable  and  disobedient, 
and  unto  every  good  work  reprobate.' '" 


AKT.   7.]  SPIKITUAL    GIFTS.  219 


LECTURE  XII. 

SPIRITUAL  GIFTS. 

Article  7.  We  believe  in  the  gift  of  tongues,  prophecy,  revelation,  visions, 
healing,  interpretation  of  tongues,  etc. 

1.  Spiritual  Gifts  Characteristic  of  the  Church: — It  has 
been  already  affirmed  that  all  men  who  would  officiate 
with  propriety  in  the  ordinances  of  the  Gospel,  must  be 
commissioned  for  their  exalted  duties  by  the  power  -and 
authority  of  heaven.  When  so  divinely  invested,  these 
servants  of  the  Lord  will  not  be  lacking  in  proofs  of  the 
Master's  favor;  for  it  has  ever  been  characteristic  of  the 
dealings  of  God  with  His  people,  to  manifest  His  power  by 
the  bestowal  of  a  variety  of  ennobling  graces,  which  are 
properly  called  gifts  of  the  Spirit.  These  are  oft-times 
exhibited  in  a  manner  so  diverse  from  the  usual  order  of 
things  as  to  be  called  miraculous  and  supernatural.  In  this 
way  did  the  Lord  make  Himself  known  in  the  early  times  of 
scriptural  history;  and  from  the  days  of  Adam  until  the 
present,  prophets  of  God  have  generally  been  endowed  with 
such  power.  Whenever  the  priesthood  has  operated  through 
an  organized  Church  on  the  earth,  the  members  of  the  flock 
have  been  strengthened  in  their  faith,  and  otherwise  blessed 
in  numerous  related  ways,  by  the  possession  of  these  graces 
within  the  Church.  We  may  safely  regard  the  existence  of 
these  spiritual  powers  as  one  of  the  essential  characteristics 
of  the  true  Church ;  where  they  are  not,  the  priesthood  of 
God  does  not  operate. 

2.  Mormona  solemnly  declares  that  the  days  of  miracles 
will  not  pass  from  the   Church,  as  long  as  there  shall  be  a 

a  Moroni  vii,  35-37. 


220  THE    ARTICLES    OF    FAITH.  [LECT.   XII. 

man  upon  the  earth  to  be  saved;  "For,"  says  he,  "it  is  by 
faith  that  miracles  are  wrought;  and  it  is  by  faith  that 
angels  appear  and  minister  unto  men;  wherefore  if  these 
things  have  ceased,  wo  be  unto  the  children  of  men,  for  it 
is  because  of  unbelief,  and  all  is  vain."  And  Moroni, 
standing  on  the  threshold  of  the  grave,  bears  an  indepen- 
dent testimony  that  the  gifts  and  graces  of  the  Spirit  will 
never  be  done  away  as  long  as  the  world  shall  stand,  except 
it  be  through  the  unbelief  of  mankind.5 

3.  Hear  the  words  of  this  prophet  addressed  to  those 
"who  deny  the  revelations  of  God  and  say  that  they  are 
done  away,  that  there  are  no  revelations  nor  prophecies,  nor 
gifts,  nor  healing,  nor  speaking  with  tongues,  and  the  inter- 
pretation of  tongues.  Behold  I  say  unto  you,  he  that 
denieth  these  things  knoweth  not  the  Gospel  of  Christ ;  yea 
he  has  not  read  the  scriptures ;  if  so,  he  does  not  under- 
stand them.  For  do  we  not  read  that  God  is  the  same  yes- 
terday, today,  and  forever,  and  in  him  there  is  no  variable- 
ness neither  shadow  of  changing?  And  now,  if  ye  have 
imagined  up  unto  yourselves  a  god  who  doth  vary,  and  in 
him  there  is  shadow  of  changing,  then  have  ye  imagined  up 
unto  yourselves  a  god  who  is  not  a  God  of  miracles.  But 
behold,  I  will  show  unto  you  a  God  of  miracles,  even  the 
God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob ;  and  it  is  that  same  God  who  created  the  heavens  and 
the  earth,  and  all  things  that  in  them  are."c 

4.  Nature  of  Spiritual  Gifts: — The  gifts  here  spoken  of 
are  essentially  endowments  of  power  and  authority,  through 
which  the  purposes  of  God  are  accomplished,  sometimes 
with  accompanying  conditions  that  appear  to  be  supernat- 
ural. By  such  the  sick  may  be  healed,  malignant  influences 
overcome,  spirits  of  darkness  subdued,  the  Saints,  humble 

b  Moroni  x,  19,  23-27. 
c  Mormon  ix,  7-11. 


ART.   7.]  SPIRITUAL    GIFTS.  221 

and  weak,  may  proclaim  their  testimonies  and  otherwise 
utter  praises  unto  God  in  new  and  strange  tongues,  and 
others  may  interpret  these  words ;  the  feeble  human  intel- 
lect may  be  invigorated  by  the  heavenly  touch  of  spiritual 
vision  and  blessed  dreams,  to  see  and  comprehend  things 
ordinarily  withheld  from  mortal  senses;  direct  communica- 
tion with  the  fountain  of  all  wisdom  may  be  established, 
and  the  revelations  of  the  Divine  will  may  be  obtained. 

5.  These  gifts  have  been  promised  of  the  Lord  unto 
those  who  believe  in  His  name  f  they  are  to  follow  obedi- 
ence to  the  requirements  of  the  Gospel.  Among  believers, 
they  are  to  serve  for  encouragement,  and  as  incentives  to 
higher  communion  with  the  Spirit.6  They  are  not  given  as 
signs  to  gratify  carnal  curiosity;  nor  to  satisfy  a  morbid 
craving  for  the  wonderful.  Men  have  been  led  to  the  light 
through  manifestations  of  the  miraculous;  but  events  in 
the  lives  of  these  show  that  they  are  either  such  as  would 
have  found  a  knowledge  of  the  truth  in  some  other  way,  or 
they  are  but  superficially  affected,  and  as  soon  as  the 
novelty  of  the  new  sensation  has  exhausted  itself  they 
wander  again  into  the  darkness  from  which  they  had  for  the 
time  escaped.  Miracles  are  not  primarily  intended,  surely 
they  are  not  needed,  to  prove  the  power  of  God;  the  simpler 
occurrences,  the  more  ordinary  works  of  creation  do  that. 
But  unto  the  heart  already  softened  and  purified  by  the 
testimony  of  the  truth,  to  the  mind  enlightened  through 
the  Spirit's  power,  and  conscious  of  obedient  service  in  the 
requirements  of  the  gospel,  the  voice  of  miracles  comes 
with  cheering  tidings  of  a  loving  Parent's  continued  favor, 
with  fresh  and  more  abundant  evidences  of  the  magnanim- 
ity of  an  all-merciful  God/ 


d  Mark  xvi,  16;  Doc.  and  Co  v.  lxxxiv,  64-73. 

e  Matt,  xii,  38,  39:  xvi,  1-4;  Mark  viii,  11,  12;  Luke  xi,  16-30. 

/  See  Note  6. 


222  THE  ARTICLES  OF  FAITH.       [LECT.  XII. 

6.  Yet  even  to  the  unbeliever,  the  testimony  of  miracles 
should  appeal,  at  least  to  the  extent  of  argument  favoring 
an  investigation  of  the  power  through  which  these  acts  are 
wrought;  in  such  cases  miracles  are  as  "a  loud  voice  ad- 
dressed to  those  who  are  hard  of  hearing."  The  purpose  of 
spiritual  gifts  in  the  Church  is  explicitly  set  forth  in  a 
revelation  from  the  Lord  through  Joseph  Smith: — "Where- 
fore, beware  lest  ye  be  deceived;  and  that  ye  may  not  be 
deceived,  seek  ye  earnestly  the  best  gifts,  always  remem- 
bering for  what  they  are  given;  For  verily  I  say  unto  you, 
they  are  given  for  the  benefit  of  those  who  love  me  and 
keep  all  my  commandments,  and  him  that  seeketh  so  to  do, 
that  all  may  be  benefited  that  seeketh  or  that  asketh  of  me, 
that  asketh  and  not  for  a  sign  that  he  may  consume  it  upon 
his  lusts. "* 

7.  Miracles  are  commonly  regarded  as  supernatural  oc- 
currences, taking  place  in  opposition  to  the  laws  of  nature. 
Such  a  conception  is  plainly  erroneous,  for  the  laws  of 
nature  are  inviolable.  However,  as  human  understanding 
of  these  laws  is  at  best  but  imperfect,  events  strictly  in 
accordance  with  natural  law  may  appear  contrary  thereto. 
The  entire  constitution  of  nature  is  founded  on  system  and 
order;  the  laws  of  nature,  however,  are  graded  as  are  the 
laws  of  man.  The  application  of  a  higher  law  in  any 
particular  case  does  not  destroy  the  efficacy  or  validity  of 
an  inferior  one ;  the  lower  law  is  as  fully  applicable  as  before 
to  the  cases  for  which  it  was  framed.  For  example,  society 
has  enacted  a  law,  forbidding,  on  peril  of  heavy  penalties, 
any  man  appropriating  the  property  of  another ;  yet  often- 
times officers  of  the  law  forcibly  seize  the  possessions  of 
their  fellow-men,  against  whom  judgments  may  have  been 
rendered;  and  such  acts  are  done  to  satisfy,  not  to  violate 
justice.     Jehovah  commanded  "Thou  shalt  not  kill,"  and 

g  Doc.  and  Cov.  xlvi,  8,  9. 


ART.   7.]  SPIRITUAL    GIFTS.  223 

mankind  has  re-enacted  the  law,  prescribing  penalties  for 
violation  thereof.  Yet  sacred  history  testifies,  that,  in  cer- 
tain cases,  the  Lawgiver,  Himself,  has  directly  commanded 
His  servants  to  vindicate  justice  by  taking  human  life. 
The  judge  who  passes  the  extreme  sentence  upon  a  con- 
victed murderer,  and  the  executioner  who  carries  into  effect 
that  terrible  mandate,  act  not  in  opposition  of  "Thou  shalt 
not  kill,"  but  actually  in  support  of  this  decree. 

8.  With  some  of  the  principles  upon  which  the  powers  of 
nature  operate,  we  are  in  a  degree  acquainted ;  and  in  con- 
templating them,  we  are  no  longer  surprised,  though  deeper 
reflection  may  show  that  even  the  commonest  occurrence  is 
wonderful  and  strange.  But  any  event  beyond  the  ordinary 
is  pronounced  miraculous,  supernatural,  if  not  indeed  un- 
natural, and  we  are  more  or  less  awe-stricken  by  the  same.'1 
When  the  prophet  Elisha  caused  the  axe  to  float  in  the 
river,1'  he  brought  to  his  service,  through  the  exercise  of 
the  authority  of  the  priesthood,  a  power  superior  to  that  of* 
gravity.  Without  doubt,  the  iron  was  heavier  than  the 
water;  yet  by  the  operation  of  this  higher  force  it  was  sup- 
ported, suspended,  or  otherwise  sustained  at  the  surface,  as 
if  it  were  held  there  by  a  human  hand,  or  rendered  suffi- 
ciently buoyant  by  attached  floaters. 

9.  Wine  ordinarily  consists  of  about  four-fifths  water, 
the  rest  being  a  variety  of  chemical  compounds,  the  ele- 
ments of  which  are  abundantly  present  in  the  air  and  soil. 
The  ordinary  method, — what  we  term  the  natural  method — 
of  bringing  these  elements  into  proper  combination  is  by 
planting  the  grape,  then  cultivating  the  vine  till  the  fruit  is 
ready  to  yield  its  juice  in  the  press.  But  by  the  exercise  of 
a  power,  not  within  purely  human  reach,  the  Savior,  at  the 
marriage  in    Cana/  called   those   elements    together,    and 

h  See  note  1. 

i  II  Kings  vi,  5-7. 

./'  Johnii,  1-11. 


224  THE    ARTICLES    OF    FAITH.  [lEOT.   XII. 

brought  about  a  chemical  transformation  within  the  water- 
pots  of  stone,  resulting  in  the  production  of  pure  wine.  So, 
too,  when  the  multitudes  were  fed,  under  His  priestly  touch 
and  authoritative  blessing,  the  bread  and  fishes  increased  in 
substance,  as  if  the  seasons  of  years  had  been  consumed  in 
their  growth  according  to  what  we  consider  the  natural 
order.  In  healing  the  leprous,  the  palsied,  and  the  infirm, 
the  disordered  bodily  parts  were  brought  again  into  their 
normal  and  healthful  state;  the  impurities  operating  as 
poisons  in  the  tissues  were  removed  by  means  more  rapid 
and  effectual  than  those  which  depend  upon  the  action  of 
drugs  and  physic. 

10.  No  earnest  observer,  no  reasoning  mind,  can  doubt 
the  existence  of  intelligences  and  organisms  which  the 
senses  of  man  do  not  reveal.  This  world  seems  but  the 
temporal  embodiment  of  things  spiritual.  The  Creator  lias 
told  us  that  He  formed  all  things  spiritual  before  they  were 
made  temporal. k  The  flowers  that  flourish  and  die  on  earth 
are  perhaps  represented  above  by  imperishable  blossoms  of 
transcendent  beauty  and  entertaining  fragrance.  Man  is 
shaped  after  the  image  of  Deity;  his  mind,  though  darkened 
by  custom  and  weakened  by  injurious  habit,  is  still  a  fallen 
type  of  immortal  thought  and  Divine  reason;  and  though 
the  space  separating  the  human  and  the  Divine  in  thought, 
desire,  and  action,  be  as  wide  as  that  between  sea  and  sky, 
for  as  the  stars  are  above  the  earth  so  are  the  ways  of  Go'd 
above  those  of  man,  yet,  we  cannot  doubt  a  strict  analogy 
between  the  spiritual  and  the  temporal.  When  the  eyes  of 
Elisha's  servant  were  opened,  the  man  saw  the  hosts  of 
heavenly  warriors  covering  the  mountains  about  Dothan, — 
footmen,  horsemen,  and  chariots,  armed  for  fight  against 
the  Syrians. l     When  Israel  encompassed  Jericho,™  may  we 

k  See  note,  page  199. 
I  II  Kings  vi,  13-18. 
m  Josh.  vi. 


ART.   7.]  SPIRITUAL    GIFTS.  225 

not  believe  that  the  Captain  of  the  Lord's  host"  and  his 
heavenly  train  were  there,  and  that  before  their  angelic 
powers,  sustained  by  the  faith  and  obedience  of  the  mortal 
army,  the  walls  were  leveled? 

11.  Some  of  the  latest  and  highest  achievements  of  man 
in  the  utilization  of  natural  forces  approach  the  conditions 
of  spiritual  operations.  To  count  the  ticking  of  a  watch  a 
hundred  miles  away;  to  speak  in  but  an  ordinary  tone  and 
be  heard  across  the  country ;  to  signal  from  one  hemisphere 
and  be  understood  on  the  other,  though  oceans  roll  and 
roar  between;  to  bring  the  lightning  into  our  homes  and 
make  it  serve  as  fire  and  torch ; — are  not  these  miracles?  The 
possibility  of  such  things  would  not  have  been  received  with 
credence  before  their  actual  accomplishment.  The  Presi- 
dent of  the  Eepublic,  sitting  in  his  chair  of  state  at  the 
nation's  capital,  talks  with  all  parts,  even  with  the  ends  of 
this  great  country ;  and  if  batteries  and  wire  be  in  order,  if 
operators  and  officials  be  true,  he  is  rightly  informed  of 
every  movement  of  importance  anywhere  in  the  land.  The 
orbs  of  the  universe  are  as  truly  connected  by  a  system  of 
inter-communication,  surprisingly  perfect  in  its  action  and 
adaptation.  These  and  the  other  innumerable  miracles  of 
creation  are  accomplished  in  strict  accordance  with  the  laws 
of  nature,  which  are  the  laws  of  God.  But  we  must  return 
to  a  further  consideration  of  the  specific  manifestations  of 
spiritual  gifts  within  the  Church. 

12.  An  Enumeration  of  the  Gifts  of  the  Spirit  cannot  be 
made  complete  by  man,  so  numerous,  so  extensive  are  the 
blessings  of  the  Father  for  His  children.  Yet  the  more 
common  of  these  spiritual  manifestations  have  been  speci- 
fied by  inspired  scriptural  writers,  and  by  the  sure  word  of 
revelation.     Paul  writing  to  the  Corinthian  Saints,0  Moroni 


n  Josh,  v,  13,  14. 
o  I  Cor.  xii,  4-11. 
16 


226  THE    AETICLES    OF    FAITH.  [LECT.   XII. 

inditing  his  last  appeal  to  the  Lamanites,-P  and  the  voice  of 
the  Lord  directed  to  the  people  of  His  Church  in  this  dis- 
pensation,5 each  names  many  of  the  great  gifts  of  the  Spirit. 
From  these  scriptures,  we  learn  that  every  man  has  received 
some  gift  from  God ;  and  in  the  great  diversity  of  gifts  all 
do  not  receive  the  same.  "To  some  it  is  given  by  the  Holy 
Ghost  to  know  the  differences  of  administration.  *  *  * 
And  again  it  is  given  by  the  Holy  Ghost  to  some  to  know 
the  diversities  of  operations  whether  it  be  of  God,  that  the 
manifestations  of  the  Spirit  may  be  given  to  every  man  to 
profit  withal.  And  again,  verily  I  say  unto  you,  to  some  it 
is  given  by  the  Spirit  of  God,  the  word  of  wisdom;  to 
another  it  is  given  the  word  of  knowledge,  that  .all  may  be 
taught  to  be  wise,  and  to  have  knowledge.  And  again  to 
some  it  is  given  to  have  faith  to  be  healed ;  and  to  others  it 
is  given  to  have  faith  to  heal.  And  again  to  some  it  is  given 
the  working  of  miracles,  and  to  others  it  is  given  to 
prophesy,  and  to  others  the  discerning  of  spirits.  And 
again,  it  is  given  to  some  to  speak  with  tongues;  and  to 
another  it  is  given  the  interpretation  of  tongues ;  and  all 
these  gifts  cometh  from  God  for  the  benefit  of  the  children 
of  God."r 

13.  The  Gift  of  Tongues  and  Interpretation :— The  gift 
of  tongues  constituted  one  of  the  first  miraculous  manifes- 
tations of  the  Holy  Ghost  with  the  apostles  of  old.  It  was 
included  by  the  Savior  among  the  special  signs  appointed  to 
follow  the  believer;  "In  my  name,"  said  He,  "they  shall 
speak  with  new  tongues."8  The  early  fulfilment  of  this 
promise  in  the  case  of  the  apostles  themselves,  was  realized 
on  the  succeeding  Pentecost,  when  they,  having  assembled 
in  one  place,  were  filled  with  the  Holy  Ghost  and  began  to 

p  Moroni  x,  7-19. 

q  Doc.  and  Cov.  xlvi,  8-29. 

/•  Doc.  and  Cov.  xlvi,  11-26;  see  also  I  Cor.  xii,  4-11. 

*  Mark  xvi,  17.  , 


ART.   7.]  SPIRITUAL   GIFTS.  227 

speak  in  strange  tongues.*  When  the  door  of  the  Gospel 
was  first  opened  to  the  Gentiles,  the  converts  rejoiced  in  the 
Holy  Ghost  which  had  fallen  upon  them,  and  which  gave 
them  utterance  in  tongues."  This  gift  with  others  mani- 
fested itself  among  certain  disciples  at  Epliesus/  on  the 
occasion  of  their  receiving  the  Holy  Ghost.  In  the  present 
dispensation,  this  gift,  again  promised  to  the  Saints,  finds 
frequent  exercise.  Its  chief  employment  is  in  the  function 
of  praise,  rather  than  that  of  instruction  and  preaching; 
and  this  is  agreeable  to  Paul's  teaching,  "For  he  that 
speaketh  in  an  unknown  tongue  speaketh  not  unto  men 
but  unto  God."10  An  unusual  manifestation  of  the  gift 
was  witnessed  on  the  occasion  of  the  Pentecostal  conversion 
of  the  Jews,  already  referred  to,  when  the  apostles  speaking 
unto  the  multitude,  were  understood  by  all  the  diversified 
company,  each  listener  hearing  their  teachings  in  his  own 
tongue.*  This  special  gift  was  here  associated  with  higher 
endowments  of  power;  the  occasion  was  one  of  instruction, 
admonition,  and  prophecy.  The  gift  of  interpretation  may 
be  possessed  by  the  one  speaking  in  tongues,  though  more 
commonly  the  separate  powers  are  exercised  by  different 
persons. 

14.  The  Gift  of  Healing  was  exercised  extensively  in  the 
dispensation  of  the  Savior  and  His  apostles ;  indeed,  healing 
constituted  by  far  the  greater  part  of  the  miracles  wrought 
at  that  time.  By  authoritative  ministrations,  the  eyes  of 
the  blind  were  opened ;  the  dumb  were  made  to  speak ;  the 
deaf  to  hear;  the  lame  leaped  for  joy;  afflicted  mortals, 
bowed  with  infirmity,  were  lifted  erect  and  enjoyed  the 
vigor  of  youth;  the  palsied  were  made  well;  lepers   were 


t  Acts  ii,  4. 
u  Acts  x,  46. 
v  Acts  xix,  6. 
w  I  Cor.  xiv,  2 
x  Acts  ii,  6-12. 


228  THE  ARTICLES  OF  FAITH.       [LECT.  XII. 

cleansed;  impotence  was  banished;  and  fevers  were  as- 
suaged. In  this,  the  dispensation  of  the  fulness  of  times, 
this  power  is  possessed  by  the  Church,  and  its  manifestation 
is  of  frequent  occurrence  among  the  Saints.  Thousands  of 
blessed  recipients  can  testify  to  the  fulfilment  of  the  Lord's 
promise,  that  if  His  servants  lay  hands  on  the  sick,  they 
shall  recover/ 

15.  The  usual  method  of  administering  to  the  sick  is  by 
the  imposition  of  hands  of  those  who  possess  the  requisite 
authority  of  the  priesthood; — this  being  agreeable  to  the 
Savior's  instructions  in  former  days,2  and  according  to 
Divine  revelation  in  the  present  day.a  This  part  of  the 
ordinance  is  usually  preceded  by  an  anointing  with  oil 
previously  consecrated.  The  Latter-day  Saints  profess  to 
abide  by  the  counsels  of  James  of  old,b  "Is  any  sick  among 
you?  Let  him  call  for  the  elders  of  the  church,  and  let 
them  pray  over  him,  anointing  him  with  oil  in  the  name  of 
the  Lord ;  and  the  prayer  of  faith  shall  save  the  sick,  and 
the  Lord  shall  raise  him  up;  and  if  he  have  committed  sins, 
they  shall  be  forgiven  him." 

16.  Though  the  authority  to  administer  to  the  sick 
belongs  to  the  elders  of  the  Church  in  general,  some  possess 
this  power  in  an  unusual  degree,  having  received  it  as  a 
special  endowment  of  the  Spirit.  Another  gift,  allied  to 
this,  is  the  power  of  exercising  faith  to  be  healed;0  which  is 
manifested  in  varying  degrees.  Not  always  are  the  admin- 
istrations of  the  elders  followed  by  immediate  healings;  the 
afflicted  may  be  permitted  to  suffer  in  body,  perhaps  for  the 
accomplishment  of  Divine  purposes/'  and  in  the  time  ap- 


y  Mark  xvi,  18;    see  also  Doc.  and  Co  v.  lxxxiv,  68. 

z  The  same:  see  also  James  v,  14,  15. 

a  Doc.  and  Cov.  xlii,  43-14. 

b  James  v,  14.  15. 

c  Doc.  and  Cov.  xlvi,  19;  xlii,  48-51;   see  also  Actsxiv.  9:  Matt.viii,  10;  ix,  28,29. 

d  See  instances  of  Job. 


ART.   ?.]  SPIRITUAL    GIFTS.  229 

pointed  of  the  Lord,  His  children  pass  through  bodily 
death.  But  let  the  counsels  of  God  be  observed  in  admin- 
istering to  the  afflicted;  then  if  they  recover,  they  live 
unto  the  Lord;  and  the  assuring  promise  is  added  that 
those  who  die  under  such  conditions  die  unto  the  Lord.6 

17.  Visions  and  Dreams  have  constituted  a  means  of 
communication  between  God  and  His  children  in  every  dis- 
pensation of  the  priesthood.  In  general,  visions  are  mani- 
fested to  the  waking  senses,  whilst  dreams  are  given  during 
sleep.  In  the  vision,  however,  the  senses  may  be  so  affected 
as  to  render  the  person  practically  unconscious,  at  least 
oblivious  to  ordinary  occurrences,  while  he  is  able  to  discern 
the  heavenly  manifestation.  In  the  earlier  dispensations, 
the  Lord  very  frequently  communicated  through  dreams 
and  visions,  often-times  revealing  to  His  prophets  the  events 
of  the  future,  even  to  the  latest  generations.  From  the 
multitude  of  instances  recorded,  let  us  select  a  few.  Con- 
sider the  case  of  Enoch/  unto  whom  the  Lord  spake  face  to 
face,  showing  him  the  course  of  the  human  family  until  and 
beyond  the  second  coming  of  the  Savior.  The  brother  of 
Jared,g  because  of  his  righteousness  was  so  blessed  of  God, 
as  to  be  shown  all  the  inhabitants  of  the  earth,  both  those 
who  had  previously  existed,  and  those  who  were  to  follow. 
Unto  Moses  the  will  of  God  was  made  known  with  the  vis- 
ual manifestation  of  fire.fe  Lehi  received  his  instructions  to 
leave  Jerusalem*  through  dreams ;  and  on  many  subsequent 
occasions  the  Lord  communicated  with  this  patriarch  of  the 
western  world  by  visions  and  by  dreams.  The  Old  Testa- 
ment prophets  were  generally  so  favored;    e.  g.,  Jacob  the 


e  Doc.  and  Cov.  xlii,  44-46. 

/  Pearl  of  Great  Price;  Writings  of  Moses,  p. 

g  Ether  iii. 

h  Exo.  iii,  2. 

i  I  Nephi  ii,  2-4. 


230  THE    ARTICLES    OF    FAITH.  [LECT.   XII. 

father  of  all  Israel/  Job,  the  patient  sufferer,fc  Jeremiah/ 
Ezekiel,™  Daniel,"  Habakkuk,0  Zechariah.1' 

18.  The  dispensation  of  Christ  and  His  apostles  was 
marked  by  similar  manifestations.  The  birth  of  John  the 
Baptist  was  foretold  to  his  father  while  he  was  officiating  in 
priestly  functions.5  Joseph,  betrothed  to  the  Virgin,  received 
through  an  angel's  visitr  tidings  of  the  Christ  yet  to  be 
born ;  and  on  subsequent  occasions  he  received  warnings  and 
instructions  in  dreams  concerning  the  welfare  of  the  Holy 
Child.8  The  Magi,  returning  from  their  pilgrimage  of  wor- 
ship, were  warned  in  dreams  of  Herod's  treacherous  designs/ 
Saul  of  Tarsus  was  shown  in  a  vision  the  messenger  whom 
God  was  about  to  send  to  him  to  minister  in  the  ordinances 
of  the  priesthood;"  and  other  visions  followed.1'  Peter  was 
prepared  for  the  ministry  to  the  Gentiles  through  a  vision  ;" 
and  John  was  so  favored  of  God  in  this  respect  that  the 
book  of  Revelation  is  occupied  by  the  record. 

19.  Most  of  the  visions  and  dreams  recorded  in  scripture 
have  been  given  to  the  chosen  people,  through  the  minister- 
ing priesthood ;  but  there  are  exceptional  instances  of  such 
manifestations  unto  some,  who,  at  the  time,  had  not  entered 
the  fold.  Such,  for  example,  was  the  case  with  Saul  and 
Cornelius;  but  in  these  instances  the  Divine  manifestations 
were  immediately  preliminary  to  conversion.     Dreams  with 


j  Gen.  xlvi,  2. 

k  Job  iv,  12-21. 

I  Jer.  i,  11-16. 

m  Ezek.  i;  ii,  9,  10;  iii,  22,  23;  viii;  xxxvii,  1-10,  etc. 

n  Dan.  vii;  viii. 

o  Hab.  ii,  2,  3. 

p  Zech.  i,  8-11;  18-21;  ii,  1,  2;  iv;  v;  vi,  1-8. 

q  Luke  i,  5-22. 

r  Matt,  i,  20. 

s  Matt,  ii,  13,  19,  22. 

t  Matt,  ii,  12. 

u  Acts  ix,  12. 

v  Acts  xvi,  9;  xviii,  9,  10;  xxii,  17-21. 

iv  Acts  x,  10-16;  xi,  5-10. 


ART.   7.]  SPIRITUAL    GIFTS.  231 

special  import  were  given  to  Pharaoh, x  Nebuchadnezzar1'  and 
others ;  but  it  required  a  higher  power  than  their  own  to 
interpret  them ;  and  Joseph  and  Daniel  were  called  to  offi- 
ciate. The  dream  given  to  the  Midianite  soldier,  and  its 
interpretation  by  his  fellow,2  betokening  the  victory  of  Gid- 
eon, were  true  manifestations ;  as  also  the  dream  of  Pilate's 
wife,"  in  which  she  learned  of  the  innocence  of  the  accused 
Christ. 

20.  The  Gift  of  Prophecy  distinguishes  its  possessor  as  a 
prophet, — literally  one  who  speaks  for  another;  specifically, 
one  who  speaks  for  God.6  It  is  distinguished  by  Paul  as 
one  of  the  most  desirable  of  spiritual  endowments,  and  its 
pre-eminence  over  the  gift  of  tongues  he  discusses  at  length. c 
To  prophesy  is  to  receive  and  declare  the  word  of  God,  and 
the  statement  of  His  will  to  the  people.  The  function  of 
prediction,  often  regarded  as  the  sole  essential  of  prophecy, 
is  but  one  among  many  characteristics  of  this  divinely  given 
power.  The  prophet  may  have  as  much  concern  with  the 
past,  as  with  the  present,  or  the  future ;  he  may  exercise  his 
gift  in  teaching  through  the  light  of,  and  by  the  experience 
of  preceding  events,  as  in  fore-telling  occurrences.  The 
prophets  of  God  have  ever  been  in  special  favor  with  Him, 
being  privileged  to  learn  of  His  will  and  designs ;  indeed  the 
promise  is  made  that  the  Lord  will  do  nothing  except  He 
reveal  His  secret  purposes  unto  His  servants,  the  prophets/ 
These  chosen  oracles  stand  as  mediators  between  God  and 
mortals,  pleading  for  or  against  the  people.6 

21.  No  special  ordination  in  the  priesthood  is  essential  to 


x  Gen.  xli;  see  other  instances  in  Gen.  xl. 

y  Dan.  ii. 

z  Jud.  vii,  13,  14. 

a  Matt,  xxvii,  19. 

b  See  note  2. 

c  I  Cor.  xiv,  1-9. 

d  Amos  iii,  7. 

e  I  Kings  xviii,  36,  37;  Rom.  xi,  2,  3;  James  v,  16-18;  Rev.  xi, 


232  THE    ARTICLES    OF    FAITH.  [LECT.   XII. 

man's  receiving  the  gift  of  prophecy;  bearers  of  the  Mel- 
chizedek  order,  Adam,  Noah,  Moses,  and  a  multitude  of 
others  were  truly  prophets,  but  not  more  truly  so  than  were 
many  who  exercised  the  Aaronic  functions  only — as  for 
example  most  of  the  Old  Testament  priests,  subsequent  to 
the  time  of  Moses,  and  John  the  Baptist/  The  ministrations 
of  the  prophetesses  Miriam8'  and  Deborah'1  show  that  this 
gift  may  be  possessed  by  women  also.  In  the  time  of 
Samuel,  the  prophets  were  organized  into  a  special  order,  to 
aid  their  purposes  of  study  and  improvement/ 

22.  In  the  present  dispensation,  this  great  gift  is  enjoyed 
in  a  fulness  equal  to  that  of  any  preceding  time.  The 
Lord's  will  concerning  present  duties  is  made  known  to  His 
people  through  the  mouths  of  prophets ;  and  events  of  great 
import  are  fore-told.-7'  The  very  fact  of  the  present  existence 
and  growing  condition  of  the  Church  is  an  undeniable  testi- 
mony of  the  power  and  reliability  of  modern  prophecy.  The 
Latter-day  Saints  constitute  a  body  of  witnesses,  numbering 
hundreds  of  thousands,  to  the  effect  of  this,  one  of  the  great 
gifts  of  God. 

23.  Revelation  is  the  means  through  which  the  will  of 
God  is  declared  directly  and  in  fulness  to  man.  Under 
circumstances  best  suiting  the  Divine  purposes,  through  the 
dreams  of  sleep  or  in  waking  visions  of  the  mind,  by  voices 
without  visional  appearance,  or  by  actual  manifestations  of 
the  Holy  Presence  before  the  eye,  God  makes  known  His 
designs,  and  charges  His  chosen  vessels  to  bear  the  sacred 
messages  so  imparted.  Under  the  influence  of  inspiration, 
or  its  more  potent  manifestation — revelation,  man's  mind  is 
enlightened,  and  his  energies  quickened  to  the  accomplish- 

/  Matt,  xi,  8-10. 

g  Exo.  xv,  20. 

h  Jud.  iv,  4. 

i  See  note  3. 
j  Doc.  and  Cov.  i,  4;  lxxxvii. 


ART.   7.  J  SPIRITUAL    GIFTS.  233 

ment  of  wonders  in  the  work  of  human  progress ;  touched  with 
a  spark  from  the  heavenly  altar,  the  inspired  instrument 
cherishes  the  holy  fire  within  his  soul,  and  imparts  it  to 
others  as  he  may  be  led  to  do ;  he  is  the  channel  through 
which  the  will  of  God  is  conveyed.  The  words  of  him  who 
speaks  by  revelation  in  its  highest  form,  are  not  his  own ; 
they  are  the  words  of  God  Himself;  the  mortal  mouth-piece 
is  but  the  trusted  conveyance  of  these  heavenly  messages. 
With  the  authoritative,  "Thus  saith  the  Lord,"  the  revelator 
delivers  the  burden  intrusted  to  his  care. 

24.  The  Lord  strictly  observes  the  principles  of  order  and 
propriety  in  giving  revelation  to  His  servants.  Though  it  is 
the  privilege  of  any  person  to  live  so  -as  to  merit  this  gift  in 
the  affairs  of  his  special  calling,  only  those  appointed  and 
ordained  to  the  offices  of  presidency  are  to  be  revelators  to 
the  people  at  large.  Concerning  the  President  of  the 
Church,  who  at  the  time  of  the  revelation  here  referred  to, 
was  the  Prophet  Joseph  Smith,  the  Lord  has  said  to 
the  elders  of  the  Church: — "And  this  ye  shall  know 
assuredly,  that  there  is  none  other  appointed  unto  you  to 
receive  commandments  and  revelations  until  he  be  taken,  if 
he  abide  in  me.  *  *  *  And  this  shall  be  a  law  unto 
you,  that  ye  receive  not  the  teachings  of  any  that  shall 
come  before  you,  as  revelations  or  commandments.  And 
this  I  give  unto  you  that  you  may  not  be  deceived,  that  you 
may  know  they  are  not  of  me.'*fc 

25.  The  Testimony  of  Miracles: — The  Savior's  promise  in 
a  former  day*  as  in  the  present  dispensation"1  is  definite,  to 
the  effect  that  specified  gifts  of  the  Spirit  are  to  follow  the 
believer  as  signs  of  Divine  favor.  The  possession  and  exer- 
cise of  such  gifts  may  be  taken  therefore  as  essential  fea- 
tures of  the  Church  of  Christ."     Nevertheless   we   are   not 

k  Doc.  and  Cov.  xliii,  3,  5,  6. 
I  Mark  xvi,  17-18. 
m  Doc.  and  Cov.  lxxxiv,  65-73. 
n  See  notes  4  and  5. 


234  THE  ARTICLES  OF  FAITH.       [LECT-  XII« 

justified  in  regarding  the  evidence  of  miracles  as  infallible 
testimony  of  authority  from  heaven;  on  the  other  hand, 
the  scriptures  furnish  abundant  proof  that  spiritual  powers 
of  the  baser  sort  have  wrought  miracles,  and  will  continue 
so  to  do,  to  the  deceiving  of  many  who  lack  discernment. 
If  miracles  be  accepted  as  infallible  evidence  of  godly 
power,  the  magicians  of  Egypt,  through  the  wonders  which 
they  accomplished  in  opposition  to  the  ordained  plan  for 
Israel's  deliverance,  have  as  good  a  claim  to  our  respect  as 
has  Moses.0  John  the  Revelator  saw  in  vision  a  wicked  power 
working  miracles,  and  thereby  deceiving  many ;  doing  great 
wonders,  even  bringing  fire  from  heaven.p  Again,  he  saw 
three  unclean  spirits,  whom  he  knew  to  be  "the  spirits  of 
devils  working  miracles."3 

26.  Consider  in  connection  with  this,  the  prediction 
made  by  the  Savior: — "There  shall  arise  false  Christs,  and 
false  prophets,  and  shall  show  great  signs  and  wonders, 
insomuch  that,  if  it  were  possible,  they  shall  deceive  the 
very  elect.  "r  The  invalidity  of  miracles  as  a  proof  of 
righteousness  is  declared  in  an  utterance  of.  Christ  Jesus 
regarding  the  events  of  the  great  judgment: — "Many  will 
say  to  me  in  that  day,  Lord,  Lord,  have  we  not  prophesied 
in  thy  name?  and  in  thy  name  have  cast  out  devils?  and 
in  thy  name  done  many  wonderful  works?  And  then 
will  I  profess  unto  them,  I  never  knew  you;  depart  from 
me,  ye  that  work  iniquity."8  The  Jews,  to  whom  these  teach- 
ings were  addressed,  knew  that  wonders  could  be  wrought 
by  evil  powers ;  for  they  charged  Christ  with  working  mir- 
acles by  the  authority  of  Beelzebub  the  prince  of  devils. "* 

27.  If  the  working  of  miracles  were  a  distinctive  char- 

o  Exo.  vii-xi. 

p  Rev.  xiii,  11-18. 

g  Rev.  xvi,  13-14. 

r  Matt,  xxiv,  24. 

s  Matt,  vii,  22-23. 

t  Matt,  xii,  22-30;  Mark  iii,  22;  Luke  xi,  15. 


ART.   7.]  SPIRITUAL    GIFTS.  235 

acteristic  of  the  holy  priesthood,  we  would  look  for  the 
testimony  of  wondrous  manifestations  in  connection  with 
the  work  of  every  prophet  and  authorized  minister  of  the 
Lord;  yet  we  fail  to  find  a  record  of  miracles  in  the 
case  of  Zechariah,  Malachi,  and  other  prophets  of  old; 
while  of  John  the  Baptist,  whom  Christ  declared  to  be 
more  than  a  prophet,"  it  was  plainly  said  that  he  did  no 
miracle  ;r  nevertheless,  in  rejecting  John's  doctrine,  the  un- 
believers were  ignoring  the  counsel  of  God  against  their 
own  souls. w  To  be  valid  as  a  testimony  of  truth,  miracles 
must  be  wrought  in  the  name  of  Christ,  and  to  His 
honor,  in  furtherance  of  the  plan  of  salvation.  As  stated, 
they  are  not  given  to  satisfy  the  curious  and  the  lustful, 
nor  as  a  means  of  gaining  notoriety  for  him  through  whom 
they  are  accomplished.  These  gifts  of  the  true  Spirit  are 
manifested  in  support  of  the  message  from  heaven,  and  in 
corroboration  of  the  words  spoken  by  authority. 

28.  Imitations  of  Spiritual  Gifts: — The  proofs  already 
cited  of  miraculous  achievements  by  powers  other  than  of 
God,  and  the  scriptural  predictions  concerning  such  decep- 
tive manifestations  in  the  last  days,  ought  to  be  our  warning 
against  spurious  imitations  of  the  gifts  of  the  Holy  Spirit. 
Satan  has  shown  himself  to  be  an  accomplished  strategist, 
and  a  skilful  imitator ;  the  most  deplorable  of  his  vic- 
tories are  due  to  his  simulation  of  good,  whereby  the 
undiscerning  have  been  led  captive.  Let  us  not  be  deluded 
with  the  thought  that  any  act,  the  immediate  result  of 
which  appears  to  be  benign,  is  necessarily  productive  of  per- 
manent good.  It  may  serve  the  dark  purposes  of  man's 
arch-enemy  to  play  upon  the  human  sense  of  goodness, 
even  to  the  extent  of  healing  the  body,  and  apparently  of 
thwarting  death. 

u  Matt,  xi,  9. 
v  John  x,  41. 
w  Luke  vii,  30. 


236  THE    ARTICLES    OF    FAITH.  [LECT.   XII. 

29.  The  restoration  of  the  priesthood  to  earth  in  this 
age  of  the  world,  was  followed  by  a  phenomenal  growth  of 
the  vagaries  of  spiritualism,  whereby  many  have  been  led  to 
put  their  trust  in  Satan's  counterfeit  of  G-od's  eternal  power. 
The  development  of  the  healing  gift  in  the  Church  to-day 
is  imitated  in  a  degree,  comparable  to  that  with  which  the 
magicians  simulated  the  miracles  of  Moses,  by  the  varied 
faith  cures  and  their  numerous  modifications.  For  those  to 
whom  miraculous  signs  are  all-sufficient,  the  imitation  will 
answer  as  well  as  would  the  real;  but  the  soul  who  regards 
the  miracle  in  its  true  nature  as  but  one  element  of  the  sys- 
tem of  Christ,  possessing  value  as  a  positive  criterion  only 
as  it  is  associated  with  the  numerous  other  characteristics 
of  the  Church,  will  not  be  deceived. 

30.  Spiritual  Gifts  in  the  Church  Today:— The  Latter- 
day  Saints  claim  to  possess  within  the  Church  all  the  sign- 
gifts  promised  as  the  heritage  of  the  believer.  They  point 
to  the  unimpeached  testimonies  of  thousands  who  have 
been  blessed  with  direct  and  personal  manifestations  of 
heavenly  power;  to  the  once  blind,  and  dumb,  halt,  and 
weak  in  body,  who  have  been  freed  from  their  infirmities 
through  their  faith  and  by  the  ministrations  of  the  priest- 
hood; to  a  multitude  who  have  voiced  their  testimony  in 
tongues  with  which  they  were  naturally  unfamiliar;  or  who 
have  demonstrated  their  possession  of  the  gift  by  a  phe- 
nomenal mastery  of  foreign  languages,  when  such  was  nec- 
essary to  the  discharge  of  their  duties  as  preachers  of  the 
word  of  God;  to  many  who  have  enjoyed  communion  with 
heavenly  beings ;  to  others  who  have  prophesied  in  words 
that  have  found  their  speedy  vindication  in  literal  fulfil- 
ment; and  to  the  Church  itself,  whose  growth  has  been 
guided  by  the  voice  of  its  Divine  Leader,  made  known 
through  the  gift  of  revelation.* 

x  See  note  7. 


ART.   7.]  NOTES.  237 


NOTES. 

1.  A  Seeming  Miracle :— A  few  years  ago,  Herr  Werner  Siemens,  a  German 
scientist  of  note,  visited  the  pyramid  of  Gizeh,  and,  accompanied  by  a  couple  of 
Arab  guides,  climbed  to  tbe  top.  He  observed  tbat  the  atmospheric  conditions 
were  very  favorable  to  electric  manifestations.  Fastening  a  large  brass  button 
to  an  empty  water-gourd  in  the  hands  of  one  of  the  Arabs,  and  then  placing  his 
knuckle  within  a  short  distance  from  the  button,  he  drew  therefrom  a  succession 
of  brilliant  sparks,  accompanied  of  course  by  the  crackling  noises  characteristic 
of  electric  discharges.  The  guides  viewed  this  exhibition  of  supernatural  powers 
with  amazement  and  terror,  which  reached  a  climax  when  their  master  stretched 
his  staff  above  his  head,  and  the  stick  was  surmounted  by  a  beautiful  St.  Elmo's 
flame.  This  spectacle  was  more  than  the  superstitious  Bedouins  could  bear, 
they  trembled  before  an  enchanter  who  could  play  with  lightning  and  fire  as  with 
a  toy,  and  who  carried  miniature  thunder  in  his  coat  pocket;  so  they  fled  down 
the  steps  with  dangerous  precipitation,  and  soon  disappeared  in  the  desert.  So 
great  was  their  fright  that  they  forgot  to  claim  their  promised  fees,  which  cir- 
cumstance alone  was  no  insignificent  miracle. 

2.  The  Term  "Prophet"  appears  in  the  English  Bible  as  the  translation 
of  a  number  of  Greek  terms,  the  most  usual  of  which  is  nabhi,  signifying  "to 
bubble  forth  like  a  fountain."  Another  of  the  original  words  is  rheo,  meaning 
"to  flow,"  and  by  derivation  "to  speak  forth,"  "to  utter,"  "to  declare."  A 
prophet,  then,  is  one  from  whom  flow  forth  the  words  of  a  higher  authority. 
Aaron  is  spoken  of  as  a  prophet  or  spokesman  to  Moses  (Exo.  vii,  1);  but  in  the 
usual  sense,  the  prophet  is  the  representative  of  God.  Closely  allied  with  the 
calling  of  the  prophet  is  that  of  the  seer;  indeed  at  a  time  prior  to  that  of 
Samuel,  the  common  designation  of  the  oracle  of  God  was  seer:  "for  he  that  is 
dow  called  a  prophet  was  beforetime  called  a  seer,"  (I  Sam.  ix,  9).  The  seer  was 
permitted  to  behold  the  visions  of  God,  the  prophet  to  declare  the  truths  so 
learned;  the  two  callings  were  usually  united  in  the  same  person.  Unto  the 
prophet  and  seer  the  Lord  usually  communicated  in  visions  and  dreams;  but  an 
exception  to  this  order  was  made  in  the  case  of  Moses,  who  was  so  faithful  and 
so  great  in  all  things  good,  that  the  Lord  discarded  the  usual  means  and 
declared  Himself  to  His  servant  face  to  face  (Num.  xii,  6-8). 

3.  Prophets  Organized :— The  prophet's  office  existed  among  men  in  the 
earliest  periods  of  history.  Adam  was  a  prophet  (Doc.  andCov.  cvii,  53-56);  as 
also  were  Enoch  ( Jude  xiv :  Pearl  of  Great  Price  p.  28) ,  Noah  (Gen.  vi,  vii ;  Pearl  of 
Great  Price  p.  47;  II  Peter  ii,  5),  Abraham  (Gen.  xx,  7),  Moses  (Deut.  xxxiv,  10) , 
and  a  multitude  of  others  who  ministered  at  intermediate  and  subsequent  times. 
Samuel,  who  was  established  in  the  eyes  of  all  Israel  as  a  prophet  of  the  Lord, 
(I  Sam.  iii,  19,  20),  organized  the  prophets  into  a  society  for  common  instruction 
and  edification.  He  established  schools  for  the  prophets,  theological  colleges, 
where  men  were  trained  in  things  pertaining  to  holy  offices;  the  students  were 
generally  called  "sons  of  the  prophets"  (I  Kings  xx,  35:  II  Kings  ii,  3,  5,  7;  iv,  1, 
38;  ix,  1).  Such  schools  were  established  at  Raman  (I  Sam.  xix,  19,  20),  Bethel 
(II  Kings  ii,  3),  Jericho  (II  Kings  ii,  5),  Gilgal  (II  Kings  iv,38;).  The  mem- 
bers seem  to  have  lived  together  as  a  society  (II  Kings  vi,  1-4).  In  the  present 
dispensation,  a  similar  organization  was  effected  under  the  direction-  of  the 
prophet  Joseph  Smith;  this  also  received  the  name  of  the  School  of  the 
Prophets. 


238  THE    ARTICLES    OF    FAITH.  [LECT.   XII. 

4.  The  Decline  of  Spiritual  Gifts  in  former  days  is  admitted  by  many 
authorities  on  ecclesiastical  history  and  Christian  doctrine.  As  an  instance 
of  this  kind  of  testimony  to  the  departure  of  the  spiritual  graces  from  the  apos- 
tate church,  the  following  words  of  John  Wesley  may  be  applied:— "'It  does  not 
appear  that  these  extraordinary  gifts  of  the  Holy  Spirit  were  common  in  the 
church  for  more  than  two  or  three  centuries.  We  seldom  hear  of  them  after  that 
fatal  period  when  the  emperor  Constantine  called  himself  a  Christian,  and  from 
a  vain  imagination  of  promoting  the  Christian  cause  thereby,  heaped  riches  and 
power  and  honor  upon  Christians  in  general,  but  in  particular  upon  the  Christian 
clergy.  From  this  time  they  almost  totally  ceased:  very  few  instances  of  the 
kind  were  found.  The  cause  of  this  was  not  as  has  been  supposed  because  there 
was  no  more  occasion  for  them,— because  all  the  world  was  become  Christians. 
This  is  a  miserable  mistake:  not  a  twentieth  part  of  it  was  then  nominally 
Christian.  The  real  cause  of  it  was  the  love  of  many,  almost  all  Christians,  so- 
called,  was  waxed  cold.  The  Christians  had  no  more  of  the  Spirit  of  Christ  than 
the  other  heathens.  The  Son  of  Man,  when  he  came  to  examine  His  Church, 
could  hardly  find  faith  upon  the  earth.  This  was  the  real  cause  why  the  extra- 
ordinary gifts  of  the  Holy  Ghost  were  no  longer  to  be  found  in  the  Christian 
Church— because  the  Christians  were  turned  heathens  again,  and  only  had  a  dead 
form  left."— Wesley's  Works  vii,  89;  26-27. 

5.  Sectarian  Views  Concerning  Continuance  or  Decline  of  Spiritual 
Gifts :— "Protestant  writers  insist  that  the  age  of  miracles  closed  with  the  fourth 
or  fifth  century,  and  that  after  that  the  extraordinary  gifts  of  the  Holy  Ghost 
must  not  be  looked  for.  Catholic  writers,  on  the  other  hand,  insist  that  the  power 
to  perform  miracles  has  always  continued  in  the  Church;  yet  those  spiritual 
manifestations  which  they  describe  after  the  fourth  and  fifth  centuries  savor  of 
invention  on  the  part  of  the  priests,  and  childish  incredulity  on  the  part  of  the 
people;  or  else,  what  is  claimed  to  be  miraculous  falls  far  short  of  the  power  and 
dignity  of  those  spiritual  manifestations  which  the  primitive  church  was  wont 
to  witness.  The  virtues  and  prodigies,  ascribed  to  the  bones  and  other  relics  of 
the  martyrs  and  saints,  are  puerile  in  comparison  with  the  healings  by  the 
anointing  with  oil  and  the  laying  on  of  hands,  speaking  in  tongues,  interpreta- 
tions, prophecies,  revelations,  casting  out  devils  in  the  name  of  Jesus  Christ;  to 
say  nothing  of  the  gifts  of  faith,  wisdom,  knowledge,  discernment  of  spirits, 
etc.— common  in  the  Church  in  the  days  of  the  apostles  (I  Cor.  xii,  8-10).  Nor  is 
there  anything  in  the  scriptures  or  in  reason  that  would  lead  one  to  believe  that 
they  were  to  be  discontinued.  Still  this  plea  is  made  by  modern  Christians — 
explaining  the  absence  of  these  spiritual  powers  among  them— that  the  extra- 
ordinary gifts  of  the  Holy  Ghost  were  only  intended  to  accompany  the  procla- 
mation of  the  gospel  during  the  first  few  centuries,  until  the  church  was  able  to 
make  its  way  without  them,  and  they  were  to  be  done  away.  It  is  sufficient  to 
remark  upon  this,  that  it  is  assumption  pure  and  simple,  and  stands  without 
warrant  either  of  scripture  or  right  reason:  and  proves  that  men  had  so  far 
changed  the  religion  of  Jesus  Christ  that  it  became  a  form  of  godliness  without 
the  power  thereof."  —Elder  B.  H.  Roberts,  '■'■Outlines  of  Ecclesiastical  History.''' 
part  ii,  sec.  v,  6-8. 

6.  Miracles  an  Aid  to  Spiritual  Growth:— Apostle  Orson  Pratt,  com- 
menting on  the  utterances  of  Paul  concerning  the  passing  away  of  certain  spirit- 
ual gifts  (I  Cor.  xiii),  writes  in  part  as  follows:— "The  church  in  its  militant  and 
imperfect  state,  compared  with  its  triumphant,  immortal  and  perfect  state,  is  (in 


ART.   7.]  NOTES.  239 

the  11th  verse)  represented  by  the  two  very  different  states  of  childhood  and 
manhood.  "When,"  says  St.  Paul,  "I  was  a  child,  I  spake  as  a  child,  understood 
as  a  child,  I  thought  as  a  child;  but  when  I  became  a  man  I  put  away  childish 
things."  In  the  various  stages  of  education  from  childhood^to  manhood,  certain 
indispensable  rules,  and  diagrams,  and  scientific  instruments  are  employed  for 
the  use  and  benefit  of  the  pupil,  that  he  may  acquire  a  correct  knowledge  of  the 
sciences,  and  be  perfected  in  his  studies.  When  the  principles  have  been  once 
acquired,  and  the  student  has  been  perfected  in  every  branch  of  education,  he 
can  dispense  with  many  of  his  maps,  charts,  globes,  books,  diagrams,  etc.;  as 
being,  like  childish  things,  no  longer  necessary;  they  were  useful  before  his 
education  was  perfected,  in  imparting  the  desired  knowledge,  but  having  ful- 
filled their  purposes,  he  no  longer  needs  their  assistance.  *  *  *  *  So  it  is  with 
the  Church  in  relation  to  spiritual  gifts.  While  in  this  state  of  existence  it  is 
represented  as  a  child:  prophecy,  revelations,  tongues,  and  .other  spiritual 
gifts,  are  the  instruments  of  education.  The  child,  or  church,  can  no  more  be 
perfected  in  its  education  without  the  aid  of  these  gifts  as  instruments,  than  the 
chemist  could  in  his  researches  if  he  were  deprived  of  the  necessary  apparatus  for 
experiments.  As  the  chemist  needs  his  laboratory  for  experiments,  as  long  as 
there  remains  any  undiscovered  truths  in  relation  to  the  elements  and  com- 
pounds of  our  globe,  so  does  the  Church  need  the  great  laboratory  of  spiritual 
knowledge— namely,  revelation  and  prophecy,— as  long  as  it  knows  only  in  part. 
*  *  *  *  As  a  human  being,  when  a  child,  speaks  as  a  child,  understands  as  a 
child,  and  thinks  as  a  child,  so  does  the  Church  in  this  state  of  existence  know 
only  in  part;  but  as  the  child,  when  it  becomes  a  man,  puts  away  childish  things, 
so  will  the  Church  put  away  such  childish  things  as  'prophecy  in  part,'  'knowl- 
edge in  part,' and 'seeing  in  part,' whenit  grows  up,  through  the  aid  of  these 
things,  to  a  perfect  man  in  Christ  Jesus;  that  which  is  in  part  will  be  done 
away  or  merged  into  the  greater  fulness  of  knowledge  which  there  reigns." — 
"■Divine  Authenticity  of  the  Book  of  Mormon"  i,  15. 

But  none  of  these  gifts  will  be  .done  away  as  long  as  the  occasion  for  their 
exercise  continues.  That  this  was  the  conviction  of  Apostle  Orson  Pratt,  whose 
words  are  quoted  above,  is  evident  from  the  following  utterances  by  the  same 
authority:— "The  affliction  of  devils,  the  confusion  of  tongues,  deadly  poisons 
and  sickness,  are  all  curses  which  have  been  introduced  into  the  world  by  the 
wickedness  of  man.  The  blessings  of  the  gospel  are  bestowed  to  counteract 
these  curses.  Therefore,  as  long  as  these  curses  exist,  the  promised  signs  [Mark 
xvi,  16-18;  Doc.  and  Cov.  lxxxiv,  65-72]  are  needed  to  counteract  their  evil  con- 
sequences. If  Jesus  had  not  intended  that  the  blessings  should  be  as  extensive 
and  unlimited  in  point  .of  time  as  the  curses,  He  would  have  intimated  some- 
thing to  that  effect  in  His  word.  But  when  He  makes  a  universal  promise  of  cer- 
tain powers,  to  enable  every  believer  in  the  gospel  throughout  the  world  to 
overcome  certain  curses,  entailed  upon  man  because  of  wickedness,  it  would  be 
the  rankest  kind  of  infidelity  not  to  believe  the  promised  blessing  necessary,  as 
long  as  the  curses  abound  among  men." 

7.  Modern  Manifestations :— The  official  and  incidental  publications  of  the 
Church  abound  in  instances  of  miraculous  manifestations  during  the  current 
dispensation.  A  number  of  authenticated  accounts  with  many  cases  are  to  be 
found  as  follows:— Orson  Pratt's  "Divine  Authenticity  of  the  Book  of  Mormon," 
chapter  v;  B.  H.  Roberts'  "A  New  Witness  for  God,"  chapter  xviii. 


240  THE    ARTICLES    OF    FAITH.  [LECT.   XIII, 


LECTURE  XIII. 

THE  BIBLE. 

Article  8.— We  believe  the  Bible  to  be  the  word  of  God,  as  far  as  it  is  trans- 
lated correctly        *       *       * 

1.  Our  Acceptance  of  the  Bible: — The  Church  of  Jiesus 
Christ  of  Latter-day  Saints  accepts  the  Bible  as  the  first  and 
foremost  of  her  standard  works,  chief  among  the  books 
which  have  been  proclaimed  as  her  written  guides  in  faitli 
and  doctrine.  In  the  respect  and  sanctity  with  which  the 
Latter-day  Saints  regard  the  Bible,  they  are  of  like  profes- 
sion with  Christian  denominations  in  general ;  differing  from 
them  only  in  the  additional  acknowledgment  of  certain  other 
scriptures  as  authentic  and  holy,  which  others  are  in  har- 
mony with  the  Bible,  and  serve  to  support  and  emphasize  its 
facts  and  doctrines.  There  is,  therefore,  no  specifically 
"Mormon"  treatment  of  the  Bible  to  be  presented.  The 
historical  and  other  data,  upon  which  is  based  the  current 
Christian  faith  as  to  the  genuineness  of  the  biblical  record, 
are  accepted  as  unreservedly  by  the  Latter-day  Saints  as  by 
the  members  of  any  sect;  and  in  literalness  of  interpretation 
this  Church  probably  excels. 

2.  Nevertheless,  the  Church  announces  a  reservation  in 
the  case  of  erroneous  translation,  which  may  occur  as  a  re- 
sult of  human  incapacity;  and  even  in  this  measure  of 
caution  we  are  not  alone,  for  biblical  scholars  generally 
admit  the  presence  of  errors  of  the  kind,  many  of  them 
self-apparent.  The  Latter-day  Saints  believe  the  original 
records  to  be  the  word  of  God  unto  man,  and,  as  far  as  these 
records  have  been  translated  correctly,  the  translations  are 
regarded  as  equally  authentic.     The  English  Bible  professes 


ART.   8.]  THE    BIBLE.  Ml 

to  be  a  translation  made  through  the  wisdom  of  man ;  in  its 
preparation  the  most  scholarly  men  have  been  enlisted ;  yet 
not  a  version  has  been  published  in  which  even  the 
unlearned  cannot  perceive  errors.  However,  an  impartial 
investigator  has  cause  to  wonder  more  at  the  paucity  of  errors 
than  that  errors  are  to  be  found  at  all. 

3.  There  will  be,  there  can  be,  no  absolutely  reliable 
translation  of  these  or  other  scriptures,  unless  it  be  effected 
through  the  gift  of  translation,  as  one  of  the  endowments  of 
the  Holy  Ghost.  The  translator  must  have  the  spirit  of 
the  prophet  if  he  would  render  in  another  tongue  the 
prophet's  words ;  and  human  wisdom  leads  not  to  that  pos- 
session. Let  the  Bible  then  be  read  reverently,  and  with 
prayerful  care,  the  reader  ever  seeking  the  light  of  the 
Spirit  that  he  may  discern  between  truth  and  the  mistakes 
of  men. 

4.  The  Name  "Bible:" — In  present  usage,  the  term,  Bible, 
designates  the  collection  of  sacred  writings  otherwise  known 
as  the  Jewish  scriptures,  containing  an  account  of  the  deal- 
ings of  God  with  the  human  family;  which  account  is  con- 
fined wholly,  except  in  the  record  of  ante-diluvian  events, 
to  the  Eastern  hemisphere.  The  word  itself,  though  singu- 
lar in  form,  is  the  English  representative  of  a  Greek  plural, 
Biblia,  signifying  literally  the  books.  The  use  of  the  word 
probably  dates  from  the  fourth  century,  at  which  time  we 
find  Chrysostoma  employing  the  term  to  designate  the 
scriptural  books  then  accepted  as  canonical  by  the  Greek 
Christians.  It  is  to  be  noted,  that  the  idea  of  a  collection 
of  books  predominates  in  all  early  usages  of  the  word 
Bible;  the  scriptures  were,  as  they  are,  composed  of  the 
special  writings  of  many  authors,  widely  separated  in  time; 
and,    from    the    striking   harmony   and    unity    prevailing 


a  See  Note  1. 
17 


242  THE    ARTICLES    OF    FAITH.  [LECT.   XIII. 

throughout  these  diverse  productions,   strong  evidence  of 
their  authenticity  may  be  adduced. 

5.  The  word  Biblia  was  thus  endowed  with  a  special 
meaning  in  the  Greek,  signifying  the  boohs,  that  is  to  say  the 
holy  books  as  distinguishing  the  sacred  scriptures  from  all 
other  writings ;  and  the  term  soon  became  current  in  the 
Latin,  in  which  tongue  it  was  used  from  the  first  in  its 
special  sense.  Through  Latin  usage,  perhaps  during  the 
thirteenth  century,  the  word  came  to  be  regarded  as  a 
singular  noun,  signifying  the  book;  this  departure  from  the 
plural  meaning,  invariably  associated  with  the  term  in  the 
Greek  original,  led  up  to  the  popular  error  of  regarding  the 
Bible  as  having  been  a  unified  volume  from  the  first.  Hence 
we  meet  with  the  reputed  derivation  of  the  word  from  the 
Greek  singular  noun  Biblos  meaning  the  book,  but  this  is 
declared  by  a  preponderance  of  good  authority  to  be  founded 
on  a  traditional  misconception.  It  may  appear  that  the 
derivation  of  a  word  is  of  trifling  importance ;  yet  in  this 
case,  the  original  form  and  first  use  of  the  title  now  current 
as  that  of  the  sacred  volume,  must  be  of  instructive  interest, 
as  throwing  some  light  upon  the  compilation  of  the  book  in 
its  present  form. 

6.  It  is  evident  that  the  name  Bible  is  not  of  itself  a 
biblical  term ;  its  use  as  a  designation  of  the  Jewish  scrip- 
tures is  wholly  external  to  those  scriptures  themselves.  In 
its  earliest  application,  which  dates  from  post-apostolic 
times,  it  was  made  to  embrace  most  if  not  all  the  books  of 
the  Old  and  the  New  Testament.  Prior  to  the  time  of 
Christ,  the  books  of  the  Old  Testament  were  known  by  no 
single  collective  name,  but  were  designated  in  groups  as  (1) 
the  Pentateuch,  or  five  books  of  the  Law;  (2)  the  Prophets; 
and  (3)  the  Hagiographa,  comprising  all  sacred  records  not 
included  in  the  other  divisions.  But  we  may  the  better 
consider  the  parts  of  the  Bible  by  taking  the  main  divisions 


AKT.   8.]  THE    OLD    TESTAMENT.  243 

separately.  A  very  natural  division  of  the  biblical  record  is 
effected  by  the  earthly  work  of  the  Savior;  the  written  pro- 
ductions of  pre-Christian  times  came  to  be  known  as  the 
Old  Covenant;  those  of  the  days  of  the  Savior  and  the  years 
immediately  following,  as  the  New  Covenant.6  The  term 
testament  gradually  grew  in  favor  until  the  designations 
Old  and  New  Testaments  became  common. 

THE    OLD    TESTAMENT. 

7.  Its  Origin  and  Growth: — At  the  time  of  our  Lord's 
ministry  in  the  flesh,  the  Jews  were  in  possession  of  certain 
scriptures  which  they  regarded  as  canonical  or  authorita- 
tive. There  can  be  little  doubt  as  to  the  authenticity  of 
those  works,  for  they  were  frequently  quoted  by  both  Christ 
and  the  apostles,  by  whom  they  were  designated  as  "the 
scriptures."0  The  Savior  specifically  refers  to  them  under 
their  accepted  terms  of  classification" as  "the  law  of  Moses, 
the  prophets,  and  the  psalms.  "d  The  books  thus  accepted 
by  the  people  in  the  time  of  Christ  are  sometimes  spoken 
of  as  the  Jewish  canon  of  scripture.  The  term  canon, 
now  generally  current,  suggests  not  books  that  are  merely 
credible,  authentic,  or  even  inspired ;  but  such  books  as  are 
recognized  as  authoritative  guides  in  profession  and  prac- 
tice. The  term  is  instructive  in  its  derivation.  Its  Greek 
original,  kanon,  signified  a  straight  measuring  rod,  and  hence 
it  came  to  mean  an  authoritative  standard  of  comparison,  a 
rule,  or  test,  as  applied  to  moral  subjects  as  well  as  to 
material  objects. 

8.  As  to  the  formation  of  the  Jewish  canon,  or  the  Old 
Testament,  we  read  that  Moses  wrote  the  first  part  of  it, 
viz.  the  Law;  and  that  he  committed  it  to  the  care  of  the 


b  I  Cor.  xi,  25;  see  also  Jer.  xxxi,  31. 
c  John  v,  39;  Acts  xvii,  11. 
d  Luke  xxiv,  44. 


244  THE    ARTICLES    OF    FAITH.  [LECT.   XIII. 

priests,  or  Levites,  with  a  command  that  they  preserve  it  in 
the  ark  of  the  covenant,6  to  be  a  witness  against  Israel  in 
their  transgressions.  Fore-seeing  that  a  king  would  some 
day  govern  Israel,  Moses  commanded  that  the  monarch 
should  make  a  copy  of  the  Law  for  his  guidance/  Joshua, 
successor  of  Moses,  as  leader  and  law-giver  of  Israel,  wrote 
further  of  the  dealings  of  God  with  the  people,  and  of  the 
Divine  precepts ;  and  this  writing  he  evidently  appended  to 
the  Law  as  recorded  by  Moses. g  Three  centuries  and  a  half 
after  the  time  of  Moses,  when  the  theocracy  had  been 
replaced  by  a  monarchy,  Samuel,  the  approved  prophet  of 
the  Lord,  wrote  of  the  change,  "in  a  book,  and  laid  it  up 
before  the  Lord.'"1  And  thus  we  see  the  law  of  Moses  was 
augmented  by  later  authoritative  records.  From  the  writ- 
ings of  Isaiah,  we  learn  that  the  people  had  access  to  the 
"Book  of  the  Lord;"  for  the  prophet  admonished  them  to 
seek  it  out,  and  read  it.''  It  is  evident  then,  that  in  the  time 
of  Isaiah,  the  people  had  a  written  authority  in  doctrine  and 
practice. 

9.  Nearly  four  centuries  later,  (640-630  B.  C),  while 
the  righteous  king  Josiah  occupied  the  throne  of  Judah,  as 
a  part  of  divided  Israel,  Hilkiah  the  high  priest  and  father 
of  the  prophet  Jeremiah,  found  in  the  temple  "a  book  of 
the  law  of  the  Lord'Y  which  was  read  before  the  kings. k 
Then,  during  the  fifth  century  B.  C,  in  the  days  of  Ezra, 
the  edict  of  Cyrus  permitted  the  captive  people  of  Judah,  a 
remnant  of  once  united  Israel,  to  return  to  Jerusalem/ 
there  to  rebuild  the  temple  of  the   Lord,  according  to  the 


e  Deut.  xxxi,  9;  24-26. 

/  Deut.  xvii,  18. 

g  Joshua  xxiv,  26. 

h  I  Sam.  x,  25. 

i  Isaiah  xxxiv,  16. 

j  II  Chron.  xxxiv,  14-15;  see  also  Deut.  xxxi, 

k  II  Kings,  xxii. 

I  Ezra  i,  1-3. 


ART.   8.]  THE    OLD    TESTAMENT.  245 

law™  of  God,  then  in  the  hand  of  Ezra.  From  this  we  may 
infer  that  the  written  law  was  then  known ;  and  to  Ezra  is 
usually  attributed  the  credit  of  compiling  the  books  of 
the  Old  Testament  as  far  as  completed  in  his  day, 
to  which  he  added  his  own  writings."  In  this  work  of  com- 
pilation he  was  probably  assisted  by  Nehemiah  and  the 
members  of  the  Great  Synagogue, — a  Jewish  college  of  a 
hundred  and  twenty  scholars.0  The  book  of  Nehemiah, 
which  gives  a  continuation  of  the  historical  story  as  recorded 
by  Ezra,  is  supposed  to  have  been  written  by  the  prophet 
whose  name  it  bears,  in  part  at  least  during  the  life  of  Ezra. 
Then,  a  century  later,  Malachi,  the  last  of  the  prophets  of 
note  who  nourished  before  the  opening  of  the  dispensation 
of  Christ,  added  his  record,  completing,  and  virtually  clos- 
ing the  pre-Christian  canon,  with  a  prophetic  promise  of  the 
Messiah,  who  was  to  establish  a  new  and  an  everlasting 
covenant.1' 

10.  Thus,  it  is  evident  that  the  Old  Testament  grew  with 
the  successive  writings  of  authorized  and  inspired  scribes 
from  Moses  to  Malachi,  and  that  its  compilation  was  a 
natural  and  gradual  process,  each  addition  being  deposited, 
or,  as  the  sacred  record  gives  it,  "laid  up  before  the  Lord," 
in  connection  with  the  previous  writings.  Undoubtedly 
there  were  known  to  the  Jews  many  other  books,  not  in- 
cluded in  our  present  Old  Testament;  references  to  such 
are  abundant  in  the  scriptures  themselves,  which  references 
prove  that  many  of  those  extra-canonical  records  were  re- 
garded as  of  great  authority.  But  concerning  this,  we  will 
enquire  further  in  connection  with  the  Apocrypha.  The 
recognized  canonicity  of  the   Old  Testament  books    is   at- 

m  See  Ezra  vii,  12-14. 
n  The  Book  of  Ezra. 

o  This  historical  information  is  given  in  certain  of  the  apocryphal  works;  see 
II  Esdras. 
p  Mai.  iii,  lv 


246  THE    ARTICLES    OF    FAITH.  [LECT.   XIII. 

tested  by  the  numerous  references  in  the  latter  to  the  earlier 
books,  and  by  the  many  quotations  from  the  Old  Testament 
occurring  in  the  New.  About  two  hundred  and  thirty 
quotations  or  direct  references  have  been  listed ;  and  in  ad- 
dition to  these,  hundreds  of  less  direct  allusions  occur. 

11.  Language  of  the  Old  Testament: — It  is  highly  prob- 
able, almost  certain  indeed,  that  nearly  all  the  books  of 
the  Old  Testament  were  originally  written  in  Hebrew. 
Scholars  profess  to  have  found  evidence  that  small  portions 
of  the  books  of  Ezra,  Daniel,  and  Jeremiah,  were  written 
in  the  Chaldee  language ;  but  the  prevalence  of  Hebrew  as 
the  language  of  the  original  scriptures  has  given  to  the  Old 
Testament  the  common  appellation,  Hebrew  or  Jewish 
canon.  Of  the  Pentateuch,  two  versions  have  been  recog- 
nized,— the  Hebrew  prober  and  the  Samaritan, q  the  latter  of 
which  was  preserved  in  the  most  ancient  of  Hebrew  char- 
acters by  the  Samaritans,  between  whom  and  the  Jews 
there  was  lasting  enmity. 

12.  The  Septuagint: — Passing  over  the  Peshito  or  early 
Syriac  version  of  the  Old  Testament,  as  of  minor  signifi- 
cance, we  recognize  as  the  first  important  translation  of  the 
Hebrew  canon,  that  known  as  the  Septuagint.1'  This  was 
a  Greek  version  of  the  Old  Testament,  translated  from  the 
Hebrew  at  the  instance  of  an  Egyptian  monarch,  probably 
Ptolemy  Philadelphus,  about  286  B.  C.  The  name  Septua- 
gint suggests  the  number  seventy,  and  is  said  to  have  been 
given  because  the  translation  was  made  by  a  body  of  seventy- 
two  elders  (in  round  numbers  seventy) ;  or,  as  other  tradi- 
tions say,  because  the  work  was  accomplished  in  seventy, 
or  seventy-two  days;  or,  according  to  yet  other  stories, 
because  the  version  received  the  sanction  of  the  Jewish 
ecclesiastical    council,    the     Sanhedrin,    which    comprised 


q  See  Note  2. 
r  See  Note  3. 


ART.   8.  J  THE    OLD    TESTAMENT.  247 

seventy-two  members.  Certain  it  is  that  the  Septuagint, 
(sometimes  indicated  by  the  numerals  LXX)  was  the  cur- 
rent version  among  the  Jews  in  the  days  of  Christ's  min- 
istry, and  was  quoted  by  the  Savior  and  the  apostles  in  their 
references  to  the  old  canon.  It  is  regarded  as  the  most 
authentic  of  the  ancient  versions,  and  is  accepted  at  the 
present  time  by  the  Greek  Christians  and  other  eastern 
churches.  It  is  evident  then,  that  from  a  time  nearly  three 
hundred  years  before  Christ,' the  Old  Testament  has  been 
current  in  both  Hebrew  and  Greek;  this  duplication  has 
been  an  effective  means  of  protection  against  alterations. 

13.  The  Present  Compilation  recognizes  thirty- nine  books 
in  the  Old  Testament;  these  were  originally  combined  as 
twenty-two  books,  corresponding  to  the  letters  in  the 
Hebrew  alphabet.  The  thirty-nine  books  as  at  present 
constituted  may  be  conveniently  classified  as  follows : 

(1)  The  Pentateuch  or  Books  of  the  Law 5 

(2)  The  Historical  Books 12 

(3)  The  Poetical  Books 5 

(4)  The  Books  of  the  Prophets 17 

14.  (1.)  The  Books  of  the  Law.  The  first  five  books  in  the 
Bible  are  collectively  designated  as  the  Pentateuch,  (pente — 
five,  teuxos — volume);  and  were  known  among  the  early 
Jews  as  the  Torah,  or  the  law.  Their  authorship  is  tra- 
ditionally ascribed  to  Moses,8  and  in  consequence  the  "Five 
Books  of  Moses"  is  another  commonly  used  designation. 
They  give  the  history,  brief  though  it  be,  of  the  human  race, 
from  the  creation  to  the  flood,  from  Noah  to  Israel ;  then  a 
more  particular  account  of  the  chosen  people  through  their 
period  of  Egyptian  bondage;  thence  during  the  journey 
of  four  decades  in  the  wilderness,  to  the  encampment  on  the 
farther  side  of  Jordan. 

s  Ezra  vi,  8;   vii,  6;  Neh.  viii,  1;  John  vii,  19. 


248  THE    ARTICLES    OF    FAITH.  LLECT-   XI11' 

15.  (2.)  The  Historical  Books,  twelve  in  number,  com- 
prise the  following:  Joshua,  Judges,  Ruth,  I  and  II 
Samuel,  I  and  II  Kings,  I  and  II  Chronicles,  Ezra,  Nehe- 
miah,  Esther.  They  tell  the  story  of  the  Israelites  entering 
the  land  of  promise,  and  their  subsequent  career  through 
three  distinct  periods  of  their  existence  as  a  people : — (1)  as  a 
theocratic  nation,  with  a  tribal  organization,  all  parts 
cemented  by  ties  of  religion  and  kinship ;  (2)  as  a  monarchy, 
at  first  a  united  kingdom,  later  a  nation  divided  against 
itself;  (3)  as  a  partly  conquered  people,  their  independence 
curtailed  by  the  hand  of  their  victors. 

16.  (3.)  The  Poetical  Books  number  five, — Job,  Psalms, 
Proverbs,  Ecclesiastes,  and  the  Song  of  Solomon.  They 
are  frequently  spoken  of  as  the  doctrinal  or  didactic 
works,  and  the  Greek  designation  Hagiographa  (hagios — 
holy,  and  graphe — a  writing)  is  still  applied/  These  are 
of  widely  different  ages,  and  their  close  association  in  the 
Bible  is  probably  due  to  their  common  use  as  guides  in 
devotion  amongst  the  Jewish  churches. 

17.  (4.)  The  Books  of  the  Prophets  comprise  the  five 
larger  works  of  Isaiah,  Jeremiah,  the  Lamentations  of  Jere- 
miah, Ezekiel,  and  Daniel,  commonly  known  as  the  works 
of  the  Major  Prophets;  and  the  twelve  shorter  books  of 
Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Xahum,  Ha- 
bakkuk,  Zephaniah,  Haggai,  Zechariah,  and  Malachi, 
known  to  Bible  scholars  as  the  books  of  the  Minor 
Prophets.  These  give  the  burden  of  the  Lord's  word  to 
His  people,  encouragement,  warning  and  reproof,  as  suited 
their  condition,  before,  during,  and  after  their  captivity." 


t  As  stated,  the  Hagiographa  or  "sacred  writings,"  are  generally  understood 
to  include  the  five  poetical  works  of  the  Old  Testament.  By  some  authorities, 
the  list  is  extended  to  include  all  the  books  mentioned  in  the  Talmud  as  hagio- 
grapha, viz.,  Ruth,  Chronicles,  Ezra  and  Nehemiah,  Esther,  Job,  Psalms,  Pro- 
verbs. Ecclesiastes,  Song  of  Solomon,  Lamentations,  and  Daniel. 

n  See  note  4. 


ART.   8.  J  THE    NEW    TESTAMENT.  249 

18.  The  Apocrypha  comprise  a  number  of  books  of  doubt- 
ful authenticity,  though  such  have  been  at  times  highly 
esteemed.  Thus,  they  were  added  to  the  Septuagint,  and  for 
a  time  were  accorded  recognition  among  the  Alexandrine 
Jews.  However,  they  have  never  been  generally  admitted, 
being  of  uncertain  origin.  They  are  not  quoted  in  the  New 
Testament.  The  designation  apocryphal  (meaning  hidden, 
or  secret)  was  first  applied  to  the  books  by  Jerome,  because, 
said  he,  "the  church  doth  read  [them]  for  example  of  life 
and  instruction  of  manners,  but  yet  doth  it  not  apply  them 
to  establish  any  doctrine."  The  Roman  church  professes  to 
acknowledge  them  as  scripture,  action  to  this  end  having 
been  taken  by  the  council  of  Trent  (1546) ;  though  the 
doubt  of  the  authenticity  of  the  works  seems  still  to  exist 
even  among  the  Roman  Catholic  dignitaries.  The  sixth 
article  in  the  Liturgy  of  the  Church  of  England  defines  the 
orthodox  views  of  the  church  as  to  the  meaning  and  intent 
of  Holy  Scripture ;  and,  after  specifying  the  books  of  the 
Old  Testament  which  are  regarded  as  canonical,  proceeds  in 
this  wise: — "And  the  other  books  (as  Hierome  [Jerome] 
saith)  the  church  doth  read  for  example  of  life  and  instruc- 
tion of  manners ;  but  yet  doth  it  not  apply  them  to  establish 
any  doctrine ;  such  are  these  following : — The  Third  Book  of 
Esdras ;  The  Fourth  Book  of  Esdras ;  The  Book  of  Tobias ; 
The  Book  of  Judith;  The  rest  of  the  Book  of  Esther;  The 
Book  of  Wisdom;  Jesus,  the  Son  of  Sirach;  Baruch  the 
Prophet;  The  Song  of  the  Three  Children;  The  Story  of 
Susanna ;  Of  Bel  and  the  Dragon ;  The  Prayer  of  Manasses ; 
The  First  Book  of  Maccabees ;  The  Second  Book  of  Mac- 
cabees." 

THE    NEW    TESTAMENT. 

19.  Its  Origin  and  Authenticity:— Since  the  latter  part 
of  the  fourth  century  of  our  present  era,  there  has  arisen 
scarcely   a    single    question   of   importance   regarding   the 


250  THE    ARTICLES    OF    FAITH.  [LECT-    Xm- 

authenticity  of  the  books  of  the  New  Testament  as  at  pre- 
sent constituted.  From  that  time  until  the  present,  the 
New  Testament  has  been  accepted  as  an  unquestioned 
canon  of  scriptures  by  all  professed  Christians/  In  the 
fourth  century,  there  were  generally  current  several  lists  of 
the  books  of  the  New  Testament  as  we  now  have  them ;  of 
these  may  be  mentioned  the  catalogues  of  Athanasiusr 
Epiphanius,  Jerome,  Rufinus,  and  Augustine  of  Hippo,  and 
the  list  announced  by  the  third  Council  of  Carthage.  To 
these  may  be  added  four  others,  which  differ  from  the  fore- 
going in  omitting  the  Eevelation  of  John  in  three  cases, 
and  the  same  with  the  Epistle  to  the  Hebrews  in  one. 

20.  This  superabundance  of  evidence  relating  to  the 
constitution  of  the  New  Testament  canon  in  the  fourth 
century,  is  a  result  of  the  anti- Christian  persecution  of  that 
period.  At  the  beginning  of  the  century  in  question,  the 
oppressive  measures  of  Diocletian,  emperor  of  Rome,  were 
directed  not  alone  against  the  Christians  as  individuals  and 
as  a  sect,  but  against  their  sacred  writings,  which  the  fan- 
atical and  cruel  monarch  sought  to  destroy.  Some  degree 
of  leniency  was  extended  to  those  persons  who  yielded  up 
the  holy  books  that  had  been  committed  to  their  care ;  and 
not  a  few  embraced  this  opportunity  of  saving  their  lives. 
When  the  rigors  of  persecution  were  lessened,  the  churches 
sought  to  judge  their  members  who  had  weakened  in  their 
allegiance  to  the  faith,  as  shown  by  their  surrender  of  the 
scriptures,  and  all  such  were  anathematized  as  traitors. 
Inasmuch  as  many  books,  that  had  been  thus  given  up  under 
the  pressure  of  threatening  death,  were  not  at  that  time 
generally  accepted  as  holy,  it  became  a  question  of  first 
importance  to  decide  just  which  books  were  of  such  admitted 
sanctity   that  their  betrayal  would  make  a  man  a  traitor. w 

v  See  notes  5  and  6. 

w  See  Tregelles'  "Historic  Evidence  of  the  Origin  *  *  *  of  the  Books  of 
the  New  Testament"  p.  12—. 


ART.   8.]  THE   HBFW    TESTAMENT.  251 

Hence  we  find  Eusebius  designating  the  books  of  the  Messi- 
anic and  apostolic  days  as  of  two  classes: — (1)  Those  of 
acknowledged  canonicity,  viz : — the  gospels,  the  epistles  of 
Paul,  Acts,  I  John,  I  Peter,  and  probably  the  Apocalypse. 
(2)  Those  of  disputed  authenticity,  viz: — the  epistles  of 
James,  II  Peter,  II  and  III  John,  and  Jude.  To  these 
classes  he  added  a  third  class,  including  books  that  were 
admittedly  spurious. * 

21.  As  stated,  the  list  published  by  Athanasius,  which 
dates  from  near  the  middle  of  the  fourth  century,  gives  the 
constitution  of  the  New  Testament  as  we  now  have  it;  and 
at  that  time,  all  doubts  as  to  the  correctness  of  the  enumer- 
ation seem  to  have  been  put  to  rest ;  and  we  find  the  Testa- 
ment of  common  acceptance  by  professing  Christians  in 
Eome,  Egypt,  Africa,  Syria,  Asia  Minor,  and  Gaul.  The 
testimony  of  Origen,  who  flourished  in  the  third  century, 
and  that  of  Tertullian  who  lived  during  the  second,  were 
tested  and  pronounced  conclusive  by  the  later  writers  in 
favor  of  the  canonicity  of  the  gospels  and  the  apostolic 
writings.  Each  book  was  tested  on  its  own  merits,  and  all 
were  declared  by  common  consent  to  be  authoritative  and 
binding  on  the  churches. 

22.  If  there  be  need  to  go  farther  back,  we  may  note 
the  testimony  of  Irenaeus,  distinguished  in  ecclesiastical 
history  as  Bishop  of  Lyons ;  he  lived  in  the  latter  half  of 
the  second  century,  and  is  known  as  a  disciple  of  Polycarp, 
who  was  personally  associated  with  the  Reyelator,  John. 
His  voluminous  writings  affirm  the  authenticity  of  most  of 
the  books  of  the  New  Testament,  and  define  their  author- 
ship as  at  present  admitted.  To  these  testimonies  may  be 
added  those  of  the  Saints  in  Gaul,  who  wrote  to  their  fellow- 
sufferers  in  Asia,  quoting  freely  from  gospels,  epistles,  and 


x  See  Eusebius,  Ecclesiastical  History,  iii,  25. 


252  THE    ARTICLES    OF    FAITH.  [LECT.   XIII. 

the  Apocalypse;27  the  declarations  of  Melito,  Bishop  of 
Sarclis,  who  journeyed  to  the  east  to  determine  which  were 
the  canonical  books,  particularly  of  the  Old  Testament;2 
and  the  solemn  attest  of  Justin  Martyr,  who  embraced 
Christianity  as  a  result  of  his  earnest  and  learned  investi- 
gations, and  who  suffered  death  for  his  convictions.  In 
addition  to  individual  testimony,  we  have  that  of  ecclesias- 
tical councils  and  official  bodies,  by  whom  the  question  of 
authenticity  was  tried  and  decided.  In  this  connection, 
may  be  mentioned  the  Council  of  Laodicea,  363  A.  D. ;  the 
Council  of  Hippo,  393  A.  D. ;  the  third  and  the  sixth 
Councils  of  Carthage,  397  and  419  A.  D. 

23.  Since  the  date  last  named,  no  dispute  as  to  the 
authenticity  of  the  New  Testament  has  claimed  much 
attention;  surely  the  present  is  too  late  a  date,  and  the 
separating  distance  today  is  too  vast,  to  warrant  the  re- 
opening of  the  question.  The  New  Testament  must  be 
accepted  for  what  it  claims  to  be;  and  though,  perhaps, 
many  precious  parts  have  been  suppressed  or  lost,  while 
some  corruptions  of  the  sacred  texts  may  have  crept  in,  and 
errors  have  been  inadvertently  introduced  through  the  in- 
capacity of  translators,  the  volume  as  a  whole  must  be  ad- 
mitted as  authentic  and  credible,  and  as  an  essential  part  of 
the  holy  scriptures." 

24.  Classification  of  the  New  Testament: — The  New  Tes- 
tament comprises  twenty-seven  books,  conveniently  classi- 
fied as : — 

(1.)     Historical 5 

(2. )     Didactic 21 

(3. )     Prophetic 1 

25.  (1.)     The  Historical  Books  include   the    four  Gos- 

y  See  Eusebius,  book  iv. 
z  Eusebius  iv,  26. 
a  John  v,  39. 


ART.   8.]  THE    BIBLE    AS    A    WHOLE.  253 

pels,  and  the  Acts  of  the  Apostles.  The  authors  of  these 
works  are  spoken  of  as  the  evangelists,  Matthew,  Mark, 
Luke,  and  John;  to  Luke  is  ascribed  the  authorship  of  the 
Acts. 

26.  (2.)  The  Didactic  Books  comprise  the  epistles;  and 
these  we  may  arrange  thus:  (1.)  The  Epistles  of  Paul,  com- 
prising, (a)  his  doctrinal  letters  addressed  to  Romans,  Cor- 
inthians, Galatians,  Ephesians,  Philippians,  Colossians, 
Thessalonians,  Hebrews;  (b)  his  pastoral  communications  to 
Timothy,  Titus,  and  Philemon.  (#.)  The  General  Epistles 
of  James,  Peter,  John,  and  Jude. 

27.  (3.)  The  Prophetic  Works,  consisting  of  the  Revela- 
tion of  John,  commonly  known  as  the  Apocalypse. 

THE    BIBLE    AS    A    WHOLE. 

28.  Early  Versions  of  the  Bible: — Many  versions  of  the 
Old  Testament  and  of  the  combined  Testaments  have  ap- 
peared at  different  times.  The  Hebrew  text  with  the 
Samaritan  duplication  of  the  Pentateuch,  and  the  Greek 
translation,  or  the  Septuagint  (LXX),  have  been  already 
noted.  Revisions  and  modified  translations  competed  for 
favor  with  the  Septuagint  during  the  early  ages  of  the 
Christian  era,  Theodotian,  Aquila,  and  Symmachus,  each 
issuing  a  new  version.  One  of  the  first  translations  into 
Latin  was  the  Italic  version,  probably  prepared  in  the 
second  century;  this  was  later  improved  and  amended,  and 
then  became  known  as  the  Vulgate;  and  this  is  still  held  to 
be  the  authentic  version  by  the  church  of  Rome.  This 
version  included  both  Old  and  New  Testaments. 

29.  Many  Modern  Versions  in  English,  some  fragmen- 
tary, others  complete,  have  appeared  since  the  beginning  of 
the  thirteenth  century.  About  1380  A.  D.,  Wycliffe  pre- 
sented an  English  translation  of  the  New  Testament,  made 
from   the    Vulgate;    the    Old   Testament    was     afterward 


254  THE    ARTICLES    OF    FAITH.  [LECT.   XIII. 

added.  About  1525  A.  D.,  Tyndale's  translation  of  the 
New  Testament  appeared;  this  was  included  in  Coverdale's 
Bible,  printed  in  1535,  which  constituted  the  first  version  of 
the  complete  Bible.  Matthew's  Bible  dates  from  1537; 
Taverner's  Bible  from  1539,  and  Cranmer's  Great  Bible 
from  the  same  year.  In  1560,  the  Geneva  Bible  appeared ; 
in  1568  the  Bishop's  Bible,  the  first  English  version  having 
chapter  and  verse  divisions;  and  in  1611  the  so-called 
Authorized  English  Version,  or  King  James'  translation, 
this  being  a  new  translation  of  Old  and  New  Testaments 
from  the  Hebrew  and  Greek,  made  by  forty-seven  scholars 
at  the  command  of  King  James  I.  This  has  superseded  all 
earlier  versions,  and  is  the  form  now  in  current  use  among 
Protestants.  But  even  this  latest  and  supposedly  best  ver- 
sion was  found  to  contain  many  and  serious  errors ;  and  in 
1885  a  revised  version  was  issued,  which,  however,  has  not 
yet  been  accorded  general  acceptance. 

30.  Genuineness  and  Authenticity  of  the  Bible: — However 
interesting  and  instructive  these  historical  and  literary  data 
of  the  Jewish  scriptures  may  be,  the  consideration  of  such 
is  subordinate  to  that  of  the  authenticity  of  the  books ;  for 
as  we,  in  common  with  the  rest  of  the  Christian  world,  have 
accepted  them  as  the  word  of  God,  it  is  eminently  proper 
that  we  should  enquire  into  the  genuineness  of  the  records 
upon  which  our  faith  is  so  largely  founded.  All  evidences 
furnished  by  the  Bible  itself,  such  as  its  language,  historical 
details,  and  the  coincidences  of  its  contents,  unite  in  support- 
ing its  claim  to  genuineness  as  the  actual  works  of  the 
authors  to  whom  the  separate  parts  are  ascribed.  In  a 
multitude  of  instances,  comparisons  are  easy  between  the 
biblical  record  and  contemporary  history  not  scriptural, 
particularly  in  regard  to  biography  and  genealogy,  and,  in 
all  such  cases,  striking  agreement  has  been  found.5  Further 

b  See  note  7. 


ART.   8.]  THE    BIBLE    AS    A   WHOLE.  255 

argument  exists  in  the  individuality  maintained  by  each 
writer,  resulting  in  a  marked  diversity  of  style;  while  the 
wondrous  unity  pervading  the  whole  declares  the  operation 
of  some  single  guiding  influence  throughout  the  ages  of  the 
record's  growth;  and  this  can  be  nothing  less  than  the 
power  of  inspiration  which  operated  upon  all  alike  who 
were  accepted  as  instruments  in  the  Divine  Hand  to  prepare 
this  book  of  books.  Tradition,  contemporary  history,  lit- 
•erary  analysis,  and  above  and  beyond  all  these,  the  test  of 
prayerful  research  and  truth-seeking  investigation,  have 
^ver  combined  to  prove  the  authenticity  of  this  wondrous 
volume,  and  to  point  the  way,  defined  within  its  covers,  lead 
ing  men  back  to  the  Eternal  Presence. 

31.  Book  of  Mormon  Testimony  regarding  the  Bible: — As 
-declared  in  the  eighth  of  the  Articles  of  Faith  now  under 
consideration,  the  Latter-day  Saints  accept  the  Book  of 
Mormon  as  a  volume  of  sacred  scripture,  which,  like  the 
Bible,  embodies  the  word  of  God.  In  the  next  lecture,  the 
Book  of  Mormon  will  receive  our  special  attention;  but  it 
may  be  profitable  to  refer  here  to  the  collateral  evidence 
furnished  by  that  work  regarding  the  authenticity  of  the 
Jewish  scriptures,  and  of  the  general  integrity  of  these  lat- 
ter in  their  present  form.  According  to  the  Book  of  Mor- 
mon record,  the  Prophet  Lehi,  with  his  family  and  some 
others,  left  Jerusalem  by  the  command  of  God,  about  600 
B.  C,  during  the  first  year  of  King  Zedekiah's  reign.  Be- 
fore finally  forsaking  the  land  of  their  nativity,  the  travel- 
ers secured  certain  records,  which  were  engraved  on  plates 
of  brass.  Among  these  writings  were  a  history  of  the  Jews 
and  some  of  the  scriptures  then  accepted  as  authentic. 

32.  Lehi  examined  the  brazen  record, — "And  he  beheld 
that  they  did  contain  the  five  books  of  Moses,  which 
gave  an  account  of  the  creation  of  the  world,  and  also  of 
Adam  and  Eve,  who  were   our   first   parents;   and   also   a 


256  THE    ARTICLES    OF    FAITH.  [LECT.   XIII. 

record  of  the  Jews  from  the  beginning,  even  down  to  the 
commencement  of  the  reign  of  Zedekiah,  king  of  Judah; 
and  also  the  prophecies  of  the  holy  prophets,  from  the 
beginning,  even  down  to  the  commencement  of  the  reign  of 
Zedekiah;  and  also  many  prophecies  which  have  been  spoken 
by  the  mouth  of  Jeremiah."0  This  direct  reference  to  the 
Pentateuch  and  to  certain  of  the  Jewish  prophets  is  valuable 
external  evidence  concerning  the  authenticity  of  those  parts 
of  the  biblical  record. 

33.  In  a  vision,  Xephi,  the  son  of  Lehi,  learned  of  the 
future  of  God's  plan  regarding  the  human  family;  and  saw 
that  a  book  of  great  worth,  containing  the  word  of  God, 
and  the  covenants  of  the  Lord  with  Israel,  would  go  forth 
from  the  Jews  to  the  Gentiles. d  It  is  further  stated  that 
Lehi's  company,  who,  as  we  shall  see,  were  led  across  the 
waters  to  the  western  continent,  whereon  they  established 
themselves  and  afterward  grew  to  be  a  numerous  and 
powerful  people,  were  accustomed  to  study  the  scriptures  en- 
graved on  the  plates  of  brass;  and,  moreover,  their  scribes  em- 
bodied long  quotations  there- from  in  their  own  growing  re- 
cord/ So  much  for  Book  of  Mormon  recognition  of  the  Old 
Testament,  or  at  least  of  such  parts  of  the  Jewish  canon  as 
had  been  completed  when  Lehi's  migrating  colony  left  Jeru- 
salem, during  the  ministry  of  the  prophet  Jeremiah. 

34.  But  further,  concerning  the  Xew  Testament  scrip- 
tures, this  voice  from  the  western  world  is  not  silent.  In 
prophetic  vision,  many  of  the  Xephite  teachers  saw  and 
fore-told  the  ministry  of  Christ  in  the  meridian  of  time,  and 
recorded  predictions  concerning  the  principal  events  of  the 
Savior's  life  and  death,  with  striking  fidelity   and   detail. 


c  I  Nephi  v,  10-13. 

d  See  I  Nephi  xiii,  21-23. 

e  I  Nephi  xx-xxi;  II  Nephi  vii-viii;  xii-xxiv. 


ART.   8.]  NOTES.  257 

This  testimony  is  recorded  of  Nephi/  Benjamin,9'  who  was 
both  prophet  and  king,  Abinadi,*  Samuel  the  converted 
Lamanite,4'  and  others.  In  addition  to  these  and  many 
other  prophecies  regarding  the  mission  of  Christ,  all  of 
which  agree  with  the  New  Testament  record  of  their  fulfil- 
ment, we  find  in  the  Book  of  Mormon  an  account  of  the 
risen  Lord's  ministrations  among  the  Nephite  people,  dur- 
ing which  He  established  His  Church  with  them,  after  the 
pattern  recorded  in  the  New  Testament;  and,  moreover,  He 
gave  them  many  instructions  in  words  almost  identical  with 
those  of  His  teachings  among  the  Jews  in  the  east.-7' 


NOTES. 


1.  John  Chrysostom,  one  of  the  Greek  "Christian  Fathers,"  flourished 
during  the  latter  half  of  the  fourth  century;  he  was  patriarch  of  Constanti- 
nople, but  was  deposed  and  exiled  some  time  before  his  death  which  occurred  in 
407.  His  use  of  the  term  biblia  to  designate  the  scriptural  canon  is  among  the 
earliest  applications  of  the  sort  yet  found.  He  entreated  his  people  to  avail 
themselves  of  the  riches  of  inspired  works  in  this  wise:— "Hear,  I  exhort,  all 
yet  in  secular  life,  and  purchase  biblia,  the  medicine  of  the  soul."  Speaking  of 
the  Jewish  Christians,  he  says,  "They  have  the  biblia,  but  we  have  the  treasures 
of  the  biblia;  they  have  the  letters,  we  have  the  letters  and  the  understanding." 

2.  The  Samaritan  Copy  of  the  Pentateuch :— In  his  valuable  course  of 
lectures  on  Bible  subjects,  Elder  David  McKenzie  presents  the  following,  with 
references  to  the  writings  of  Home:— "Nine  hundred  and  seventy  years  before 
Christ,  the  nation  of  Israel  was  divided  into  two  kingdoms.  Both  retained  the 
same  book  of  the  law.  Rivalry  prevented  either  of  them  from  altering  or  add- 
ing to  the  law.  After  Israel  was  carried  into  Assyria,  other  nations  occupied 
Samaria.  These  received  the  Pentateuch.  The  language  being  Hebrew  or 
Phoenician,  whereas  the  Jewish  copy  was  changed  into  Chaldee,  corruption  or 
alteration  was  thus  made  impracticable,  yet  the  texts  remain  almost  identical." 

3.  Versions  of  the  Bible  or  of  Parts  Thereof  -.—The  Septuagint:— "Vari- 
ous opinions  have  been  put  forth  to  explain  its  appellation  of  Septuagint;  some  say 
that  Ptolemy  Philadelphus  requested  of  Eleazer  the  High  Priest,  a  .copy  of  the 
Hebrew  scriptures,  and  six  learned  Jews  from  each  tribe  (together  seventy- 

/  I-Nephi  x,  4-5;  xi-xiii;  xiv;  II  Nephi  ix,  5;  x,  3;  xxv,  26;  xxvi,  24. 
g  Mosiah  iii;  iv,  3. 
h  Mosiah  xiii-xvi. 
i  Helaman  xiv,  12. 

j  III  Nephi,  ix-xxvi;  compare  for  New  Testament  references  with  Matthew 
v-vii,  etc. ;  and  for  Old  Testament  mention  with  Isaiah  liv;  Malachi  iii-iv. 
18 


258  THE    ARTICLES    OF    FAITH.  [LECT.   XIII. 

two,)  competent  to  translate  it  into  Greek;  these  were  shut  up  in  the  isle  of 
Pharos,  and  in  seventy-two  days  they  completed  their  task;  as  they  dictated  it, 
Demetrius  Phalereus,  the  king's  chief  librarian,  transcribed  it;  but  this  is 
now  considered  a  fable.  Others  say  that  these  same  interpreters,  having  been 
shut  up  in  separate  cells,  wrote  each  one  a  translation;  and  so  extraordinarily  did 
they  all  coincide  together  in  words  as  well  as  sentiment,  that  evidence  was  thus 
afforded  of  their  inspiration  by  the  Holy  Spirit;  this  opinion  has  also  been  set 
aside  as  too  extravagant.  It  is  very  possible  that  seventy-two  writers  were 
employed  in  the  translation;  but  it  is  more  probable  that  it  acquired  the  name  of 
Septuagint  from  having  received  the  approbation  of  the  Jewish  Sanhedrin, 
which  consisted  of  seventy-two  persons.  Some  affirm  it  to  have  been  executed 
at  different  times;  and  Home  says  it  is  most  probable  that  this  version  was 
made  during  the  joint  reigns  of  Ptolemy  Lagus,  and  his  son  Philadelphus.  about 
285  or  286  B.C." 

The  Vulgate:— "There  was  a  very  ancient  version  of  the  Bible  translated 
from  the  Septuagint  into  Latin,  but  by  whom  and  when  is  unknown.  It  was  in 
general  use  in  the  time  of  Jerome,  and  was  called  the  Itala  or  Italic  Version. 
About  the  close  of  the  fourth  century,  Jerome  began  a  new  translation  into 
Latin  from  the  Hebrew  text,  which  he  gradually  completed.  It  at  last  gained 
the  approbation  of  Pope  Gregory  I,  and  has  been  used  ever  since  the  seventh 
century.  The  present  Vulgate,  declared  authentic  by  the  Council  of  Trent  in 
the  sixteenth  century,  is  the  ancient  Italic  version,  revised  and  improved  by  the 
corrections  of  Jerome  and  others;  and  is  the  only  one  allowed  by  the  Church  of 
Rome." 

The  "Authorized  Version:'1— "Certain  objections  having  been  made  to  the 
Bishops'1  Bible  at  the  Hampton  Court  conference  in  A.D.  1603,  King  James  I 
directed  a  new  translation  to  be  made.  Forty-seven  persons,  eminent  for  their 
piety  and  biblical  learning,  were  chosen  to  this  end:  they  were  divided  into  six 
committees,  two  to  sit  at  Oxford,  two  at  Cambridge,  and  two  at  Westminster; 
and  each  committee  had  a  certain  portion  of  the  scriptures  assigned  to  it.  They 
began  their  task  in  A  D,  1607,  and  the  whole  was  completed  and  in  print  in  A.D. 
1611.  This  is  called  the  Authorized  English  Version  and  is  the  one  now  in  use."— 
From  Analysis  of  Scripture  History,  by  Pinnock;  pp.  3,  5;  (6th  ed.) 

4.  The  Prophetical  Books  of  the  Old  Testament  are  arranged  with  little 
or  no  regard  to  their  chronological  order,  the  extent  of  the  contained  matter 
placing  the  larger  works  first.  The  chronological  arrangement  would  probably 
be  Jonah,  Joel,  Amos,  Hosea,  Isaiah,  Micah,  Nahum,  Zephaniah:— all  of  these 
prophesied  previous  to  the  captivity;  then  follow  Jeremiah,  Habakkuk, 
Ezekiel,  and  Daniel,  who  wrote  during  the  captivity;  then  Haggai,  Zechariah, 
and  Malachi,  after  the  return  of  the  Jews  from  captivity. 

5.  Manuscript  Copies  of  the  New  Testament :— Three  manuscripts  of 
New  Testament  writings  now  in  existence  are  regarded  as  authentic.  These  are 
known  as  the  Vatican  (now  in  Rome,)  the  Alexandrian  (now  in  London),  and  the 
Sinaitic,  (now  in  the  St.  Petersburg  library).  The  last  named  or  Sinaitic  is 
considered  to  be  the  oldest  copy  of  the  New  Testament  in  existence.  The  manu- 
script was  discovered  in  1859  among  the  archives  of  a  monastery  on  Mount 
Sinai,  hence  its  name.  It  was  found  by  Tischendorf ,  and  is  now  in  the  imperial 
library  at  St.  Petersburg. 

.  6.  Concerning  the  Genuineness  of  Parts  of  the  New  Testament  :— 
In  answer  to  objections  that  have  been  urged  by  critics  in  the  matter  of  genuine- 


ART.   8.]  NOTES.         '  259 

ness  or  authenticity  of  certain  books  of  the  New  Testament,  the  following  array 
of  testimony  may  he  considered.  The  items  are  presented  here  as  collated  by 
Elder  David  McKenzie,  and  as  used  by  him  in  his  instructive  lectures  on  the 
Bible. 

(I)  The  Four  Gospels:-— l.  Matthew.  Papias,  Bishop  of  Hierapolis,  was  a  hearer 
of  the  Apostle  John.  With  respect  to  St.  Matthew's  gospel,  Eusebius  quotes  him 
as  saying:— "Matthew  composed  the  Oracles  in  the  Hebrew  tongue,  and  each 
one  interpreted  them  as  he  could."— (Eusebius,  Hist.  Eccl.  iii,  39.) 

2.  Mark.  Of  Mark's  writing,  Papias  also  says:— "Mark  having  become  the 
interpreter  of  Peter,  wrote  down  accurately  everything  that  he  remembered, 
without.however,  recording  in  order  what  was  either  said  or  done  by  Christ.  For 
neither  did  he  hear  the  Lord,  nor  follow  Him,  but  afterward  attended  Peter,  who 
adapted  his  instructions  to  the  needs  of  his  hearers,  but  had  no  design  of  giving 
a  connected  account  of  the  Lord's  oracles  (or  discourses.)"— (Bishop  Lightfoot's 
translations,  in  "Contemporary  Review,"  August,  1875.) 

3.  Luke.  Internal  evidence  shows  that  Luke's  Gospel  and  the  Acts  of  the 
Apostles  were  composed  by  the  same  author.  St.  Paul  speaks  of  Luke  as  a 
physician;  and  Dr.  Hobart,  in  1882,  published  at  London,  a  treatise  on  "The 
Medical  Language  of  St.  Luke,"  and  points  out  the  frequent  use  of  medical  terms 
in  Luke's  writings,  permeating  the  entire  extent  of  the  third  Gospel,  and  the 
Acts  of  the  Apostles.  Even  M.  Renan  makes  a  similar  admission.  He  says: — 
"One  point  which  is  beyond  question  is  that  the  Acts  are  by  the  same  author  as 
the  third  Gospel,  and-are  a  continuation  of  that  Gospel.  One  need  not  stop  to 
prove  this  proposition,  which  has  never  been  seriously  contested.  The  prefaces 
at  the  commencement  of  each  work,  the  dedication  of  each  to  Theophilus,  the 
perfect  resemblance  of  style  and  of  ideas,  furnish  on  this  point  abundant 
demonstrations."  "A  second  proposition  is  that  the  author  of  the  Acts  is  a 
disciple  of  Paul,  who  accompanied  him  for  a  considerable  part  of  his  travels." — 
(M.  Renan,  "The  Apostles;"  see  preface.) 

4.  John.  Irenaeus,  Bishop  of  Lyons,  about  177  A.  D.,  a  pupil  of  Polycarp  who 
was  martyred  in  155  or  156,  relates  in  a  letter  to  a  fellow-pupil  his  recollections 
of  what  he  had  heard  Polycarp  say  about  his  intercourse  with  John,  and  with  the 
rest  who  had  seen  the  Lord;  and  about  the  Lord,  and  about  His  miracles,  and 
about  His  teaching.  All  these  he  would  relate  altogether  in  accordance  with  the' 
Scriptures.  (Eusebius,  Eccl.  Hist,  v,  20.)  That  Irenaeus  meant  by  "the  Scrip- 
tures," Matthew,  Mark,  Luke  and  John,  is  evident  from  the  text.  Besides,  he 
urges  "not  only  that  four  Gospels  alone  have  been  handed  down  from  the  be- 
ginning, but  that  in  the  nature  of  things  there  could  not  be  more  nor  less  than 
four.  There  are  four  regions  in  the  world,  and  four  principal  winds,  and  the 
Church  therefore,  as  destined  to  be  conterminous  with  the  world,  must  be  sup- 
ported by  four  Gospels  as  four  pillars.— (Contemporary  Review,  August,  1876, 
p.  413.)  [The  forced  analogy  assumed  by  Irenaeus  between  the  four  Gospels  and 
the  four  winds,  etc.,  is  of  course  without  foundation,  and  its  use  appears  literally 
absurd;  nevertheless  the  fact  that  he  noted  it  furnishes  evidence  of  the  accept- 
ance of  the  four  Gospels  in  his  day.— J.  E.  T.] 

(II.)  The  Pauline  Epistles: — The  following  extracts  from  the  testimony  of 
the  Tubingen  critics  on  four  of  Paul's  epistles,  are  instructive. 

De  Wette  says,  in  his  introduction  to  the  "Books  of  the  New  Testament" 
(123,  a.) :— "The  letters  of  Paul  bear  the  marks  of  his  powerful  genius.  The  most 
important  of  them  are  raised  above  all  contradiction  as  to  their  authenticity: 
they  form  the  solid  kernel  of  the  book  of  the  New  Testament." 


260  THE    AETICLES    OF    FAITH.  [LECT.   XIII. 

Baur  says,  in  his  "Apostle  Paul,"  (1,  8):— "Not  only  has  no  suspicion  of  the 
authenticity  of  these  Epistles  even  arisen,  but  they  bear  so  incontestably 
the  seal  of  the  originality  of  Paul,  that  one  cannot  comprehend  for  what  reason 
critics  could  raise  any  objection  to  them." 

Weizsseker  writes  (Apost.  Zeitalter,  1866,  p.  190) :— "The  letters  to  the  Galatians 
and  the  Corinthians  are,  without  doubt,  from  the  hand  of  the  Apostle:  from  his 
hand  also  came  incontestably  the  Epistle  to  the  Romans." 

Holtzmann  says("Einleit  in's  N.  T.  "  p.  224):— "These four  epistles  are  the 
Pauline  Homologoumena,  (books  universally'received)  in  the  modern  acceptation 
of  the  word.  We  can  realize,  with  respect  to  them,  the  proof  of  authenticity 
undertaken  by  Paley  against  the  free-thinkers  of  his  time." 

M.  Renan  in  "The  Gospels,''  (pp.  40,  41,)  thus  expresses  himself  :—•  The 
epistles  of  Paul  have  an  unequaled  advantage  in  this  history,— that  is,  their  ab- 
solute authenticity."  Of  the  Episy.es  to  the  Corinthians,  the  G-alatians,  and  the 
Romans,  Renan  speaks  as  "indisputable  and  undisputed;"  and  adds,  "The  most 
severe  critics,  such  as  Christian  Baur,  accept  them  without  objection." 

7.  Archeological  Evidence  Confirming  the  Bible :— Prof .  A.  H.  Sayce. 
M.  A.,  sums  up  his  learned  treatise  on  the  testimony  of  the  ancient  monuments, 
thus:— "The  critical  objections  to  the  truth  of  the  Old  Testament,  once  drawn 
from  the  armory  of  Greek  and  Latin  writers,  can  never  be  urged  again;  they 
have  been  met  and  overthrown  once  for  all.  The  answers  to  them  have  come 
from  papyrus  and  clay  and  stone,  from  the  tombs  of  ancient  Egypt,  from  the 
mounds  of  Babylonia,  and  from  the  ruined  palaces  of  the  Assyrian  kings.  " 

8.  Missing  Scripture :— Those  who  oppose  the  doctrine  of  continual  revel- 
ation between  God  and  His  Church,  on  the  ground  that  the  Bible  is  complete  as 
a  collection  of  sacred  scriptures,  and  that  alleged  revelation  not  found  therein 
must  therefore  be  spurious,  may  profitably  take  note  of  the  many  books  not 
included  in  the  Bible,  yet  mentioned  therein,  generally  in  such  a  way  as  to  leave 
no  doubt  that  they  were  once  regarded  as  authentic.  Among  these  extra-biblical 
scriptures,  the  following  may  be  named;  some  of  them  are  in  existence  today, 
and  are  classed  with  the  Apocrypha;  but  the  greater  number  are  unknown.  We 
read  of  the  Book  of  the  Covenant,  (Exo,  xxiv,  7) ;  Book  of  the  Wars  of  the  Lord, 
(Numb,  xxi,  14) ;  Book  of  Jasher  (Josh,  x,  13) ;  Book  of  the  Statutes  (IiSam.  x,  25) : 
Book  of  Enoch,  (Jude  14) ;  Book  of  the  Acts  of  Solomon,  (I  King  xi,  41) ;  Book  of 
Nathan  the  Prophet,  and  that  of  Gad  the  Seer,  (I  Chron.  xxix,  29);  Book  of  Ahi- 
jah  the  Shilonite,  and  visions  of  Iddo,  the  Seer,  (II  Chron.  ix,  29);  Book  of  Shem- 
aiah,  (II  Chron.  xii,  15);  Story  of  the  Prophet  Iddo  (II  Chron.  xiii,  22);  Book  of 
Jehu,  (II  Chron.  xx,  34) ;  the  Acts  of  Uzziah,  by  Isaiah,  the  son  of  Amoz,  (II 
Chron.  xxvi,  22) ;  Sayings  of  the  Seers,  (II  Chron.  xxxiii,  19);  a  missing  epistle 
of  Paul  to  the  Corinthians,  (I  Cor.  v,  9) :  a  missing  epistle  to  the  Ephesians, 
(Eph.  iii,  3) ;  missing  epistle  to  the  Colossians,  written  from  Laodicea,  (Col.  iv, 
16) ;  a  missing  epistle  of  Jude,  (Jude  3) ;  a  declaration  of  belief  mentioned  by 
Luke  (i,  l.) 


ART.   8.  J  THE    BOOK    OF    MORMON.  261 


LECTURE  XIV. 

THE  BOOK  OF  MORMON. 

Article  8 :— *  *  *  *  We  also  believe  the  Book  of  Mormon  to  be  the  word 
of  God. 

DESCRIPTION    AND    ORIGIN. 

1.  What  is  the  Book  of  Mormon? — The  claims  made  for 
the  Book  of  Mormon  affirm  it  to  be  a  divinely  inspired  rec- 
ord, made  by  the  prophets  of  the  ancient  peoples  who  inhab- 
ited the  American  continent  for  centuries  before  and  imme- 
diately after  the  time  of  Christ;  which  record  has  been 
translated  in  the  present  generation  through  the  gift  of 
God  and  by  His  special  appointment.  The  authorized  and 
inspired  translator  of  these  sacred  scriptures,  through  whose 
instrumentality  they  have  been  given  to  the  world  in  mod- 
ern language,  is  Joseph  Smith,  whose  first  acquaintance  with 
the  plates  was  mentioned  in  the  first  lecture."  As  stated, 
on  the  21st  of  September,  1823,  Joseph  Smith  received,  in 
answer  to  fervent  prayer,  a  visitation  from  an  angelic 
personage,  who  gave  his  name  as  Moroni;  subsequent  rev- 
elations showed  him  to  be  the  last  of  a  long  line  of  prophets 
whose  translated  writings  constitute  the  Book  of  Mormon; 
by  him  the  ancient  records  had  been  closed;  by  him  the 
graven  plates  had  been  deposited  in  the  earth ;  and  through 
his  ministration  they  were  brought  into  the  possession  of 
the  modern  prophet  and  seer  whose  work  of  translation  is 
now  before  us. 

2.  On  the  occasion  of  Moroni's  first  visit  to  Joseph 
Smith,  the  angelic  visitor  declared  the  existence  of  the 
record,    which,    he   said,    was  engraved  on  plates  of  gold, 

a  See  pages  10,  17. 


262  THE    ARTICLES    OF    FAITH.  [LECT.   XIV. 

at  that  time  lying  buried  in  the  side  of  a  hill  near  Joseph's 
home.  The  hill,  which  was  known  by  one  division  of  the 
ancient  peoples  as  Cumorah,  by  another  as  Ramah,  is  situ- 
ated near  Palmyra  in  the  county  of  Wayne,  State  of  New 
York.  The  precise  spot  where  the  plates  lay  was  shown  to 
Joseph  in  vision ;  and  he  had  no  difficulty  in  finding  it  on 
the  day  following  the  visitation  referred  to.  Joseph's  state- 
ment of  Moroni's  declaration  concerning  the  plates  is  as  fol- 
lows:— "He  said  there  was  a  book  deposited,  written  upon 
gold  plates,  giving  an  account  of  the  former  inhabitants  of 
this  continent,  and  the  source  from  which  they  sprang. 
He  also  said  that  the  fulness  of  the  everlasting  gospel  was 
contained  in  it,  as  delivered  by  the  Savior  to  the  ancient 
inhabitants.  Also,  that  there  were  two'  stones  in  silver  bows, 
(and  these  stones,  fastened  to  a  breast-plate,  constituted 
what  is  called  the  Urim  and  Thummim),  deposited  with  the 
plates;  and  the  possession  and  use  of  these  stones  was  what 
constituted  Seers  in  ancient  or  former  times ;  and  that  G-od 
had  prepared  them  for  the  purpose  of  translating  the 
book."b 

3.  Joseph  found  a  large  stone  at  the  indicated  spot  on 
the  hill  Cumorah;  beneath  the  stone  was  a  box,  also  of 
stone ;  the  lid  of  this  he  raised  by  means  of  a  lever ;  then  he 
saw  within  the  box  the  plates,  and  the  breastplate  with  the 
Urim  and  Thummim,  as  described  by  the  angel.  As  he  was 
about  to  remove  the  contents  of  the  box,  Moroni  again  ap- 
peared before  him,  and  forbade  him  taking  the  sacred  things 
at  that  time,  saying  that  four  years  must  pass  before  they 
would  be  committed  to  his  personal  care;  and  that. in  the 
meantime,  Joseph  would  be  required  to  visit  the  place  at 
yearly  intervals;  this  the  youthful  revelator  did,  receiving 
on  each  occasion  additional  instruction  concerning  the 
record  and  God's  purposes  with  it.     On  the  22nd  of  Septem- 

b  Pearl  of  Great  Price,  p.  94  (1888  ed.) 


ART.   8.]  THE    BOOK    OF    MORMON.  263 

ber,  1827,  Joseph  received  from  the  angel  Moroni,  the 
plates,  and  the  Urim  and  Thummim  with  the  breastplate. 
He  was  instructed  to  guard  them  with  strict  care,  and  was 
promised  that  if  he  used  his  best  efforts  to  protect  them, 
they  would  be  preserved  inviolate  in  his  hands ;  and  that  on 
the  completion  of  the  labor  of  translation,  Moroni  would 
visit  him  again,  and  receive  the  plates. 

4.  The  reason  prompting  the  angelic  caution  regarding 
Joseph's  care  of  the  treasures  soon  appeared;  thrice  in  the 
course  of  his  brief  journey  homeward  with  the  sacred  relics, 
he  was  attacked ;  but  by  Divine  aid  he  was  enabled  to  with- 
stand his  assailants ;  and  finally  reached  his  home  with  the 
plates  and  other  articles  unharmed.  These  attacks  were  but 
the  beginning  of  a  siege  of  persecution  which  was  relent- 
lessly waged  against  him  by  the  powers  of  evil  as  long  as  the 
plates  remained  in  his  custody.  News  that  he  had  the 
golden  record  in  his  possession  soon  spread;  and  numerous 
attempts,  many  of  them  violent,  were  made  to  wrest  the 
plates  from  his  hands.  But  they  were  preserved;  and, 
slowly,  with  many  hindrances  incident  to  persecution  by 
the  wicked,  and  to  the  conditions  of  his  own  poverty  which 
made  it  necessary  for  him  to  toil  and  left  little  leisure  for 
the  appointed  labor,  Joseph  proceeded  with  the  translation ; 
and  in  1830,  the  Book  of  Mormon  was  first  published  to  the 
world. 

5.  The  Title  Page  of  the  Book  of  Mormon:— Our  best 
answer  to  the  question :  What  is  the  Book  of  Mormon?  is 
found  on  the  title  page  to  the  volume.     Thereon  we  read: 

"The  Book  of  Mormon:  an  account  written  by  the  hand  of 
Mormon,  upon  plates  taken  from  the  plates  of  Nephi. 
Wherefore  it  is  an  abridgment  of  the  record  of  the  people  of 
Xephi,  and  also  of  the  Lamanites ;  written  to  the  Lamanites 
who  are  a  remnant  of  the  house  of  Israel ;  and  also  to  Jew 
and  Gentile :  written  by  way  of  commandment,  and  also  by 


264  THE    AKTICLES    OF    FAITH.  [LECT.   XIV. 

the  spirit  of  prophecy  and  of  revelation.  Written  and 
sealed  up,  and  hid  up  unto  the  Lord,  that  they  might  not 
be  destroyed ;  to  come  forth  by  the  gift  and  power  of  God 
unto  the  interpretation  thereof:  sealed  by  the  hand  of 
Moroni,  and  hid  up  unto  the  Lord,  to  come  forth  in  due 
time  by  the  way  of  Gentile ;  the  interpretation  thereof  by 
the  gift  of  God. 

"An  abridgment  taken  from  the  Book  of  Ether  also; 
which  is  a  record  of  the  people  of  Jared ;  who  were  scattered 
at  the  time  the  Lord  confounded  the  language  of  the  people 
when  they  were  building  a  tower  to  get  to  heaven; 
which  is  to  show  unto  the  remnant  of  the  House  of  Israel 
what  great  things  the  Lord  hath  done  for  their  fathers ;  and 
that  they  may  know  the  covenants  of  the  Lord,  that  they 
are  not  cast  off  forever ;  and  also  to  the  convincing  of  the 
Jew  and  Gentile  that  Jesus  is  the  Christ,  the  Eternal  God, 
manifesting  Himself  unto  all  nations.  And  now,  if  there 
are  faults,  they  are  the  mistakes  of  men :  wherefore  condemn 
not  the  things  of  God,  that  ye  may  be  found  spotless  at 
the  judgment  seat  of  Christ." 

This  combined  title  and  preface  is  a  translation  from  the 
last  page  of  the  plates,  and  was  presumably  written  by 
Moroni,  who,  as  before  stated,  sealed  and  Kid  up  the  book 
in  former  days.c 

6.  Main  Divisions  of  the  Book: — From  the  title  page,  we 
learn  that  in  the  Book  of  Mormon  we  have  to  deal  with  the 
histories  of  two  great  nations,  who  nourished  in  America  as 
the  descendants  of  small  colonies  brought  hither  from  the 
eastern  continent  by  Divine  direction.  Of  these  we  may 
conveniently  speak  as  the  Nephites  and  the  Jaredites. 

7.  The  Nephite  Nation  was  the  later,  and  in  point  of  the 
fulness  of  the  records,  the  more  important.  The  progen- 
itors of  this  nation  were  led  from  Jerusalem  600  B.  C,  by 
Lehi,  a  Jewish  prophet  of  the  tribe  of  Manasseh.  His  im- 
mediate family,  at  the  time  of  their  departure  from  Jerusa- 
lem,   comprised   his   wife   Sariah,  and  their   sons   Laman, 

c  See  note  1. 


ART.   8.]  THE    BOOK    OF    MORMON.  265 

Lemuel,  Sam,  and  Nephi ;  at  a  later  stage  of  the  history, 
daughters  are  mentioned,  but  whether  any  of  these  were 
born  before  the  family  exodus  we  are  not  told.  Beside  his 
own  family,  the  colony  of  Lehi  included  Zoram,  and  Ish- 
mael,  the  latter  an  Israelite  of  the  tribe  of  Ephraim.  Ish- 
mael,  with  his  family,  joined  Lehi  in  the  wilderness;  and 
his  descendants  were  numbered  with  the  nation  of  whom 
we  are  speaking.  The  company  journeyed  somewhat  east 
of  south,  keeping  near  the  borders  of  the  Red  Sea;  then, 
changing  their  course  to  the  eastward,  crossed  the  penin- 
sula of  Arabia;  and  there  on  the  shores  of  the  Arabian  Sea, 
built  and  provisioned  a  vessel  in  which  they  committed 
themselves  to  Divine  care  upon  the  waters.  Their  voyage 
carried  them  eastward  across  the  Indian  Ocean,  then  over 
the  south  Pacific  Ocean  to  the  western  coast  of  South 
America,  whereon  they  landed  (590  B.  C.)  probably  some- 
where near  the  site  of  the  present  city  of  Valparaiso  in 
Chile. 

8.  The  people  established  themselves  on  what  to  them 
was  the  land  of  promise;  many  children  were  born,  and  in 
the  course  of  a  few  generations  a  numerous  posterity  held 
possession  of  the  land.  After  the  death  of  Lehi,  a  division 
occurred,  some  of  the  people  accepting  as  their  leader, 
Nephi,  who  had  been  duly  appointed  to  the  prophetic  office ; 
while  the  rest  proclaimed  Laman,  the  eldest  of  Lehi's 
sons,  as  their  chief.  Henceforth  the  divided  people  were 
known  as  Nephites  and  Lamanites  respectively.  At  times 
they  observed  toward  each' other  fairly  friendly  relations; 
but  generally  they  were  opposed,  the  Lamanites  manifesting 
implacable  hatred  and  hostility  toward  their  Nephite  kin- 
dred. The  Nephites  advanced  in  the  arts  of  civilization, 
built  large  cities,  and  established  prosperous  common- 
wealths; yet  they  often  fell  into  transgression;  and  the 
Lord  chastened  them  by  making  their  foes  victorious.   They 


266  THE    AKTICLES    OF    FAITH.  [LECT.   XIV. 

spread  northward,  occupying  the  northern  part  of  South 
America;  then,  crossing  the  Isthmus,  they  extended  their 
domain  over  the  southern,  central,  and  eastern  portions  of 
what  is  now  the  United  States  of  America.  The  Lamanites, 
while  increasing  in  numbers,  fell  under  the  curse  of  dark- 
ness; they  became  dark  in  skin  and  benighted  inspirit, 
forgot  the  God  of  their  fathers,  lived  a  wild  nomadic  life, 
and  degenerated  into  the  fallen  state  in  which  the  American 
Indians, — their  lineal  descendants, — were  found  by  those 
who  re-discovered  the  western  continent  in  later  times. 

9.  The  final  struggles  between  Nephites  and  La- 
manites were  waged  in  the  vicinity  of  the  hill  Cumorah, 
in  what  is  now  the  state  of  New  York,  resulting  in  the 
entire  destruction  of  the  Nephites,  about  400  A.  D.  The  last 
Nephite  representative  was  Moroni,  who,  wandering  for 
safety  from  place  to  place,  daily  expecting  death  from  the 
victorious  Lamanites  who  had  decreed  the  absolute  extinc- 
tion of  their  white  kindred,  wrote  'the  concluding  parts  of 
the  Book  of  Mormon,  hid  the  record  in  Cumorah,  and 
soon  there-after  died.  It  was  this  same  Moroni,  who,  as  a 
resurrected  being,  gave  the  records  into  the  hands  of  Joseph 
Smith  in  the  present  dispensation. 

10.  The  Jaredite  Nation: — Of  the  two  nations  whose 
histories  constitute  the  Book  of  Mormon,  the  first  in  order 
of  time  consisted  of  the  people  of  Jared,  who  followed  their 
leader  from  the  Tower  of  Babel  at  the  time  of  the  confusion 
of  tongues.  Their  history  was  written  on  twenty-four 
plates  of  gold,  by  Ether  the  last  of  their  prophets,  who, 
fore-seeing  the  destruction  of  his  people  because  of  their 
wickedness,  hid  away  the  historical  plates.  They  were 
afterward  found,  B.  C.  123,  by  an  expedition  sent  out  by 
King  Limhi,  a  Nephite  ruler.  The  record  engraved  on 
these  plates  was  subsequently  abridged  by  Moroni,  and  the 
condensed  account  was  attached  by  him   to   the    Book  of 


ART.   8.]  THE    BOOK    OF    MORMON".  267' 

Mormon  record;  it  appears  in  the  modern  translation  under 
the  name  of  the  Book  of  Ether. 

11.  The  first  and  chief  prophet  of  the  Jaredites  is  not 
mentioned  by  name  in  the  record  as  we  have  it ;  he  is  known 
only  as  the  brother  of  Jared.  Of  the  people,  we  learn  that 
amid  the  confusion  of  Babel,  Jared  and  his  brother  im- 
portuned the  Lord  that  He  would  spare  them  and  their 
associates  from  the  impending  disruption.  Their  prayer 
was  heard,  and  the  Lord  led  them  with  a  considerable  com- 
pany, who,  like  themselves,  were  free  from  the  taint  of 
idolatry,  away  from  their  homes,  promising  to  conduct  them 
to  a  land  choice  above  all  other  lands.  Their  course  of 
travel  is  not  given  with  exactness;  we  learn  only  that  they 
reached  the  ocean,  and  there  constructed  eight  vessels, 
called  barges,  in  which  they  set  out  upon  the  waters.  These 
vessels  were  small  and  dark  within;  but  the  Lord  made 
luminous  certain  stones,  which  gave  light  to  the  imprisoned 
voyagers.  After  a  passage  of  three  hundred  and  forty-four 
days,  the  colony  landed  on  the  western  shore  of  North 
America,  probably  at  a  place  south  of  the  Gulf  of  California, 
and  north  of  the  Isthmus  of  Panama. 

12.  Here  they  became  a  flourishing  nation;  but,  giving 
way  in  time  to  internal  dissensions,  they  divided  into  fac- 
tions, which  warred  with  one  another  until  the  people  were 
totally  destroyed.  This  destruction,  which  occurred  near 
the  hill  Ramah,  afterward  known  among  the  Nephites  as 
Cumorah,  probably  took  place  at  about  the  time  of  Lehi's 
landing  in  South  America, — 590  B.C.  The  last  representa- 
tive of  the  ill-fated  race  was  Coriantumr,  the  former  king, 
concerning  whom  Ether  had  prophesied  that  he  should 
survive  all  his  subjects,  and  live  to  see  another  people  in 
possession  of  the  land.  This  prediction  was  fulfilled  in  that 
the  king,  whose  people  had  become  extinct,  came,  in  the 
course  of  his  solitary  wanderings,  to  a  region  occupied  by 


268  THE    ARTICLES    OF    FAITH.  [LECT.   XIV. 

the  people  of  Mulek,  who  are  to  be  mentioned  here  as  the 
third  ancient  colony  of  emigrants  from  the  eastern  continent. 

13.  Mulek,  we  are  told,  was  the  son  of  Zedekiah  king  of 
Judah,  an  infant  at  the  time  of  his  brothers'  violent  deaths 
and  his  father's  cruel  torture  at  the  hands  of  the  king  of 
Babylon/  Eleven  years  after  Lehi's  departure  from  Jeru- 
salem, another  colony  was  led  from  the  city,  amongst  whom 
was  Mulek.  His  name  has  been  given  to  the  people,  prob- 
ably on  account  of  his  recognized  rights  of  leadership  by 
virtue  of  his  lineage.  The  Book  of  Mormon  record  con- 
cerning Mulek  and  his  people  is  scanty ;  we  learn,  however, 
that  the  colony  was  brought  across  the  waters,  to  a  landing 
on  the  northern  part  of  the  continent.  The  descendants  of 
this  colony  were  discovered  by  the  Nephites  under  Mosiah ; 
they  had  grown  numerous,  but,  having  had  no  scriptures  for 
their  guidance,  had  fallen  into  a  condition  of  spiritual  dark- 
ness. They  joined  the  Nephites,  and  their  history  is 
merged  into  that  of  the  greater  nation.6  The  Nephites 
gave  to  North  America  the  name,  Land  of  Mulek. 

THE    ANCIENT    PLATES    AND    THE    MODERN   TRANSLATION. 

14.  The  Plates  of  the  Book  of  Mormon  as  delivered  by 
the  angel  Moroni  to  Joseph  Smith,  according  to  the  descrip- 
tion given  by  the  modern  prophet,  were  of  gold,  of  uniform 
size,  each  about  seven  inches  wide  by  eight  inches  long;  in 

/  thickness,  a  little  less  than  ordinary  sheet  tin;  they  were 
fastened  together  by  three  rings  running  through  the  plates 
near  one  edge;  together  they  formed  a  book  nearly  six 
inches  in  thickness,  but  not  all  has  been  translated,  a  part 
being  sealed.  Both  sides  of  the  plates  were  engraved  with 
small  and  beautiful  characters,  described  by  those  who   ex- 


d  See  II  Kings  xxv,  7. 
e  Omni  i,  12-19. 


ART.  8.]  THE    BOOK    OF    MORMON.  269 

amined  them  as  of  curious  workmanship,  with  the  appear- 
ance of  ancient  origin. 

15.  Three  classes  of  plates  are  mentioned  on  the  title 
page  of  the  Book  of  Mormon,  viz : — 

(1.)  The  Plates  of  Nephi;  which,  as  will  be  shown,  were 
of  two  kinds: — (a)  the  larger  plates;    (b)  the  smaller  plates. 

(2.)  The  Plates  of  Mormon,  containing  an  abridgment 
from  the  plates  of  Nephi,  with  additions  made  by  Mormon 
and  his  son  Moroni. 

(3.)  The  Plates  of  Ether,  containing  as  we  have  seen, 
the  history  of  the  Jaredites. 

To  these  may  be  added  another  set  of  plates,  as  being 
mentioned  in  the  Book  of   Mormon,  viz : 

(4.)  The  Brass  Plates  of  Laban,  brought  by  Lehi's 
people  from  Jerusalem,  and  containing  Jewish  scriptures 
and  genealogies ;  many  extracts  from  which  appear  in  the 
Nephite  records.  We  have  now  to  consider  more  particu- 
larly the  plates  of  Nephi,  and  Mormon's  abridgment  thereof. 

16.  The  Plates  of  Nephi  are  so  named  from  the  fact  that 
they  were  prepared,  and  their  record  was  begun,  by  Nephi, 
the  son  of  Lehi.  These  plates  were  of  two  kinds/  which 
may  be  distinguished  as  the  "larger  plates,"  and  the 
"smaller  plates."  Nephi  began  his  labors  as  a  recorder  by 
engraving  on  plates  of  gold  a  historical  account  of  his 
people,  from  the  time  his  father  left  Jerusalem.  This 
account  recited  the  story  of  their  wanderings,  their  pros^ 
perity,  and  their  distress,  the  reigns  of  their  kings,  and  the 
wars  and  contentions  of  the  people ;  the  record  was  in  the 
nature  of  a  secular  history.  These  plates  were  handed 
from  one  recorder  to  another  throughout  the  generations  of 
the  Nephite  people ;  so  that  at  the  time  they  were  abridged 
by  Mormon,  the  record  covered  a  period  of  about  a  thou- 
sand  years,    dating   from   600    B.    C,   the  time  of   Lehi's 

/  I  Nephi  ix;  xix,  1-5;  II  Nephi  v,  30;  Jacob  i,  1-4;  Words  of  Mormon  i,  3-7. 


270  THE    AKTICLES    OF    FAITH.  [LECT.   XIY. 

exodus  from  Jerusalem.  Although  these  plates  bore  the 
name  of  their  maker,  who  was  also  the  first  of  the  writers, 
the  separate  work  of  each  recorder  is  known  in  general  by 
his  specific  name,  so  that  the  record  is  made  up  of  many 
distinct  books. 

17.  By  command  of  the  Lord,  Nephi  made  other  plates, 
upon  which  he  recorded  particularly  the  ecclesiastical  his- 
tory of  his  people,  citing  only  such  instances  of  other  events 
as  seemed  necessary  to  the  proper  sequence  of  the  narrative. 
"I  have  received  a  commandment  of  the  Lord,"  says  Nephi, 
4 'that  I  should  make  these  plates  for  the  special  purpose 
that  there  should  be  an  account  engraven  of  the  ministry  of 
my  people.  "ff  The  object  of  this  double  line  of  history  was 
unknown  to  Nephi,  it  was  enough  for  him  that  the  Lord 
required  the  labor;  that  it  was  for  a  wise  purpose  will  be 
shown. 

18.  Mormon's  Abridgment: — In  the  course  of  time,  the 
records  that  had  accumulated  as  the  history  of  the  people 
grew,  fell  into  the  hands  of  Mormon,71  and  he  undertook  to 
make  an  abridgment  of  these  extensive  works,  upon  plates 
made  with  his  own  hands.'  By  such  a  course,  a  record  was 
prepared  more  concise  and  more  nearly  uniform  in  style, 
language,  and  treatment,  than  could  possibly  be  the  case 
with  the  varied  writings  of  so  many  authors  as  had  contrib- 
uted to  the  great  history  during  the  thousand  years  of  its 
growth.  Mormon  recognizes  and  testifies  to  the  inspiration 
of  God  by  which  he  was  moved  to  undertake  the  great 
labor/'  In  preparing  this  shorter  history,  Mormon  preserved 
the  same  division  of  the  record  into  books  according  to  the 
arrangement  of  the  originals;  and  thus,  though  the  lan- 
guage may  be  that  of  Mormon,  except  in  cases  of  quotations 

g  1  Nephi  ix,  3. 

h  Words  of  Mormon  i,  11;  Mormon  i,  1-4;  iv,  23. 

i  III  Nephi  v,  8-11. 

.;  Ill  Nephi  v,  14-19. 


ART.  8.]  THE    BOOK    OF   MOKMON.  271 

from  the  plates  of  JSTephi,  which  are  indeed  numerous,  we 
find  the  Books  of  Nephi,  the  Book  of  Alma,  the  Book  of 
Helaman,  etc.,  the  form  of  speech  known  as  the  first  person 
being  generally  preserved. 

19.  When  Mormon,  in  the  course  of  his  abridgment,  had 
reached  the  time  of  King  Benjamin's  reign,  he  was  deeply 
impressed  with  the  record  engraved  on  the  smaller  plates  of 
Nephi, — the  history  of  God's  dealings  with  the  people 
during  the  period  of  about  four  centuries,  extending  from 
the  time  of  Lehi's  exodus  from  Jerusalem  down  to  the  time 
of  King  Benjamin.  This  record,  comprising  so  much  of 
prophecy  concerning  the  mission  of  the  Savior,  was  regarded 
by  Mormon  with  more  than  ordinary  favor.  Of  these  plates 
he  attempted  no  transcript,  bu^included  the  originals  with 
his  own  abridgment  of  the  larger  plates,  making  of  the 
two  one  book.  The  record  as  compiled  by  Mormon,  con- 
tained, therefore,  a  double  account  of  the  descendants  of 
Lehi  for  the  first  four  hundred  years  of  their  history, — the 
brief  secular  history  condensed  from  the  larger  plates,  and 
the  full  text  on  the  smaller  plates.  In  solemn  language,  and 
with  an  emphasis  which  subsequent  events  have  shown  to  be 
significant,  Mormon  declares  the  hidden  wisdom  of  the 
Divine  purpose  in  this  duplication: — "And  I  do  this  for  a 
wise  purpose ;  for  thus  it  whispereth  me,  according  to  the 
workings  of  the  Spirit  of  the  Lord  which  is  in  me.  And 
now,  I  do  not  know  all  things ;  but  the  Lord  knoweth  all 
things  which  are  to  come ;  wherefore,  he  worketh  in  me  to 
do  according  to  his  will."* 

20.  The  Lord's  Purpose  in  the  matter  of  preparing  and  of 
preserving  the  smaller  plates  as  testified  of  by  Mormon,  and 
also  by  Nephi,*  is  rendered  plain  from  certain  circumstances 
in  this  dispensation  attending  the  translation  of  the  rec- 

k  Words  of  Mormon  i,  7. 
I  I  Nephi  ix,  5. 


272  THE    AETICLES    OF    FAITH.  [LECT.   XIY. 

ords  by  Joseph  Smith.  When  the  prophet  had  prepared  a 
translation  of  the  first  part  of  the  writings  of  Mormon,  the 
manuscript  was  won  from  his  care  through  the  unrighteous 
solicitations  of  Martin  Harris,  to  whom  he  considered  him- 
self in  a  degree  indebted  for  fianancial  assistance  in  the 
work  of  publication.  This  manuscript,  in  all  116  pages, 
was  never  returned  to  Joseph,  but,  through  the  dark 
schemes  of  evil  powers,  it  fell  into  the  hands  of  enemies, 
who  straightway  laid  a  wicked  plan  to  ridicule  the  transla- 
tor, and  thwart  the  purposes  of  God.  This  evil  design  was 
that  they  wait  until  Joseph  had  re-translated  the  missing 
matter,  when  the  stolen  manuscript,  which  in  the  meantime 
had  been  altered  so  that  the  words  were  made  to  express  the 
contrary  from  the  true  recoil,  would  be  set  forth  as  a  proof 
that  the  prophet  was  unable  to  translate  the  same  passages 
twice  alike.  But  the  Lord's  wisdom  interposed  to  bring  to 
naught  these  dark  designs. 

21.  Having  chastened  the  prophet  by  depriving  him  for 
a  season  of  his  gift  to  translate,  as  also  of  the  custody  of 
the  sacred  records,  and  this  for  his  dereliction  in  permitting 
the  writings  to  pass  into  unappointed  hands,  the  Lord 
graciously  restored  His  penitent  servant  to  favor,  and  re- 
vealed to  him  the  designs  of  his  enemies  ;m  at  the  same  time 
showing  how  these  evil  machinations  should  be  made  to  fail. 
Joseph  was  instructed,  therefore,  not  to  attempt  a  re-transla- 
tion t)f  that  part  of  Mormon's  abridgment,  the  first  transla- 
tion of  which  had  been  stolen ;  but  instead,  to  translate  the 
record  of  the  same  events  from  the  plates  of  Nephi, — the  set 
of  smaller  plates  which  Mormon  had  incorporated  with  his 
own  writings.  The  translation  so  made  was  therefore  pub- 
lished as  the  record  of  Nephi,  and  not  as  the  writing  of 
Mormon;  and  thus  no  second  translation  was  made  of  the 
parts  from  which  the  stolen  manuscript  had  been  prepared. 

m  Doctrine  and  Covenants,  x. 


ART.   8.J  THE    BOOK   OF   MORMON.  273 

22.  The  Translation  of  the  Book  of  Mormon  was  effected 
through  the  power  of  God  manifested  in  the  bestowal  of  the 
gift  of  revelation.  The  book  professes  not  to  be  dependent 
upon  the  wisdom  or  learning  of  man ;  its  translator  was  not 
versed  in  linguistics;  his  qualifications  were  of  a  different 
and  of  a  far  more  efficient  order.  With  the  plates,  Joseph 
Smith  received  from  the  angel  other  sacred  treasures,  in- 
cluding a  breastplate,  to  which  were  attached  the  Urim  and 
Thummim,"  called  by  the  Nephites,  Interpreters ;  and  by  the 
use  of  these  he  was  enabled  to  render  the  ancient  records  in 
our  modern  tongue.  The  details  of  the  work  of  translation 
have  not  been  recorded,  beyond  the  statement  that  the 
translator  examined  the  engraved  characters  by  means  of 
the  sacred  instruments,  and  then  dictated  to  the  scribe  the 
English  sentences. 

23.  Joseph  began  his  work  with  the  plates  by  patiently 
copying  a  number  of  characters,  adding  to  some  of  the  pages 
thus  prepared,  the  translations.  The  prophet's  first  assist- 
ant in  the  labor,  Martin  Harris,  obtained  permission  to  take 
away  some  of  these  transcripts,  with  the  purpose  of  sub- 
mitting them  to  the  examination  of  men  learned  in  ancient 
languages.  He  placed  some  of  the  sheets  before  Professor 
Charles  Anthon,  of  Columbia  College,  who,  after  careful 
examination,  certified  that  the  characters  were  in  general  of 
the  ancient  Egyptian  order,  and  that  the  accompanying 
translations  appeared  to  be  correct.  Hearing  how  this 
ancient  record  came  into  Joseph's  hands,  Professor  Anthon 
requested  Mr.  Harris  to  bring  the  original  book  for  examina- 
tion, stating  that  he  would  undertake  the  translation  of  the 
entire  work ;  then,  learning  that  a  part  of  the  book  was  sealed, 
he  remarked,  "I  cannot  read  a  sealed  book;"  and  thus  un- 
wittingly did  this  man  fulfil  the  prophecy  of  Isaiah  concern- 
ing the  coming  forth  of  the  volume: — "And  the  vision  of  all 

n  Doc.  and  Cov.  x,  1;  xvii,  1 ;  cxxx,  8,  9;  Mos.  viii,  13-19;  Ether  iii,  23-?8. 
19 


\/ 


274  THE  ARTICLES  OF  FAITH.      [LECT.  XIV. 

is  become  unto  you  as  the  words  of  a  book  that  is  sealed, 
which  men  deliver  to  one  that  is  learned,  saying,  read 
this,  I  pray  thee,  and  he  saith,  I  cannot,  for  it  is  sealed.  "a  An- 
other linguist,  a  Dr.  Mitchell,  of  Xew  York,  having  exam- 
ined the  characters,  gave  concerning  them  a  testimony  in  all 
important  respects  corresponding  to  that  of   Prof.  Anthon. 

24.  Arrangement  of  the  Book  of  Mormon: — The  Book  of 
Mormon  comprises  fifteen  separate  parts,  commonly  called 
books,  distinguished  by  the  names  of  their  principal  authors. 
Of  these,  the  first  six  books,  viz.,  I  and  II  Xephi,  Jacob, 
Enos,  Jarom,  and  Omni,  are  literal  translations  from  corre- 
sponding portions  of  the  smaller  plates  of  Xephi.  The 
body  of  the  volume,  from  the  Book  of  Mosiah  to  Mormon, 
chapter  vii,  inclusive,  is  the  translation  of  Mormon's 
abridgment  of  the  larger  plates  of  Xephi.  Between  the 
books  of  Jarom  and  Mosiah,  "The  Words  of  Mormon" 
occur,  connecting  the  record  of  Xephi  as  engraved  on  the 
smaller  plates,  with  Mormon's  abridgment  of  the  larger 
plates  for  the  periods  following.  The  Words  of  Mormon 
may  be  regarded  as  a  brief  explanation  of  the  preceding 
portions  of  the  work,  and  an  announcement  of  the  parts 
then  to  follow.  The  last  part  of  the  Book  of  Mormon, 
from  the  beginning  of  Mormon  viii,  to  the  end  of  the 
volume,  is  in  the  language  of  Moroni,  the  son  of  Mormon, 
who  first  proceeds  to  finish  the  record  of  his  father,  and  then 
adds  an  abridgment  of  a  set  of  plates  which  contained  an 
account  of  the  Jaredites ;  this  appears  as  the  Book  of  Ether. 

25.  At  the  time  of  Moroni's  writing,  he  stood  alone, — 
the  sole  surviving  representative  of  his  people.  The  last  of 
the  terrible  wars  between  Xephites  and  Lamanites  had 
resulted  in  the  annihilation  of  the  former  as  a  people;  and 
Moroni  supposed  that  his  abridgment  of  the  Book  of  Ether 
would  be  his  last  literary  work ;  but,  finding  himself  mirac- 

a  Isaiah  xxix,  11 


ART.   8.]  THE    BOOK    OF    MORMON.  275 

ulously  preserved  at  the  conclusion  of  that  undertaking,  he 
added  the  parts  known  to  us  as  the  Book  of  Moroni,  con- 
taining accounts  of  the  ceremonies  of  ordination,  baptism, 
administration  of  the  sacrament,  etc.,  and  a  record  of  cer- 
tain utterances  and  writings  of  his  father  Mormon. 

THE    GENUINENESS    OF   THE    BOOK    OF    MORMON. 

26.  The  earnest  student  of  the  Book  of  Mormon  will  be 
most  concerned  in  his  consideration  of  the  reliability  of  the 
great  record;  and  this  subject  may  be  conveniently  consid- 
ered under  two  headings :  1st,  the  genuineness  and  integ- 
rity of  the  Book  of  Mormon,  i.  e.,  the  evidence  that  the 
book  is  what  it  professes  to  be, — an  actual  translation  of 
ancient  records;  2nd,  the  authenticity  of  the  original  writ- 
ings, as  shown  by  internal  and  external  evidence. 

27.  The  Genuineness  of  the  Book  will  appear  to  anyone 
who  undertakes  an  impartial  investigation  into  the  circum- 
stances attending  its  coming  forth.  The  many  so-called 
theories  of  its  origin,  advanced  by  prejudiced  opponents  to 
the  work  of  God,  are  in  general  too  inconsistent,  and  in 
most  instances  too  thoroughly  puerile,  to  merit  serious  con- 
sideration. Such  fancies  as  are  set  forth  in  representations 
of  the  Book  of  Mormon  as  the  production  of  a  single  author 
or  of  men  working  in  collusion,  as  a  work  of  fiction,  or  in 
any  manner  as  a  modern  composition,  are  their  own  refuta- 
tion.0 The  sacred  character  of  the  plates  forbade  their  dis- 
play as  a  means  of  gratifying  personal  curiosity ;  nevertheless 
a  number  of  reputable  witnesses  examined  them,  and  these 
men  have  given  to  the  world  their  solemn  testimony  of  the 
fact.  In  June,  1829,  the  prophecies  respecting  the  wit- 
nesses by  whose  testimony  the  word  of  God  as  set  forth 
in  the   Book  of   Mormon  was  to  be  established/  saw   its 

o  See  Note  2. 

p  II  Nephi  xi,  3;  xxvii,  12-13;  Ether  v,  3-4;  see  also  Doc.  and  Cov.  v,  11-15; 
xvii,  1-9. 


276  n  THE    ARTICLES    OF    FAITH.  [LECT.   XIY. 

fulfilment  in  a  manifestation  of  Divine  power,  demonstrating 
the  genuineness  of  the  record  to  three  men,  whose  affirma- 
tions accompany  all  editions  of  the  book. 

28.  The  Testimony  of  Three  Witnesses: — Be  it  known 
unto  all  nations,  kindreds,  tongues,  and  people  unto  whom 
this  work  shall  come,  that  we,  through  the  grace  of  God 
the  Father,  and  our  Lord  Jesus  Christ,  have  seen  the  plates 
which  contain  this  record,  which  is  a  record  of  the  people 
of  Nephi,  and  also  of  the  Lamanites,  their  brethren,  and 
also  of  the  people  of  Jared,  who  came  from  the  tower  of 
which  hath  been  spoken ;  and  we  also  know  that  they  have 
been  translated  by  the  gift  and  power  of  God,  for  his  voice 
hath  declared  it  unto  us,9  wherefore  we  know  of  a  surety 
that  the  work  is  true.  And  we  also  testify  that  we  have 
seen  the  engravings'"  which  are  upon  the  plates ;  and  they  have 
"been  shown  unto  us  by  the  power  of  God,  and  not  of  man. 
And  we  declare  with  words  of  soberness,  that  an  angel  of 
Ood  came  down  from  heaven,8  and  he  brought  and  laid  be- 
fore our  eyes,  that  we  beheld  and  saw  the  plates,  and  the 
•engravings  thereon ;  and  we  know  that  it  is  by  the  grace  of 
<rod  the  Father,  and  our  Lord  Jesus  Christ,  that  we  beheld 
and  bear  record  that  these  things  are  true ;  and  it  is  mar- 
velous in  our  eyes,  nevertheless  the  voice  of  the  Lord  com- 
manded us  that  we  should  bear  record  of  it;  wherefore,  to 
be  obedient  unto  the  commandments  of  God,  we  bear  testi- 
mony of  these  things.  And  we  know  that  if  we  are  faithful 
in  Christ,  we  shall  rid  our  garments  of  the  blood  of  all 
men,  and  be  found  spotless  before  the  judgment-seat  of 
Christ,  and  shall  dwell  with  him  eternally  in  the  heavens. 
And  the  honor  be  to  the  Father,  and  to  the  Son,  and  to  the 
Holy  Ghost,  which  is  one  God.     Amen. 

Oliver   Cowdery, 
David  Whitmer, 
Martin  Harris. 

29.  The  testimony  so  declared  was  never  revoked,  or  even 
modified  by  any  one  of  the  witnesses  whose  names  are  sub- 

q  Doc.  and  Cov.  xvii,  6:  xx,  8. 

r  II  Nephi  v,  32:  Alma  lxiii,  12;  Mormon  i,  3. 

#  See  History  of  Joseph  Smith,  June,  1829. 


ART.  8.]  THE    BOOK    OF    MORMON.  27? 

scribed  to  the  foregoing/  though  all  of  them  withdrew 
from  the  Church,  and  indulged  in  feelings  amounting 
almost  to  hatred  toward  Joseph  Smith.  To  the  last  of  their 
lives,  they  maintained  the  same  solemn  declaration  of  the 
angelic  visit,  and  the  testimony  that  had  been  implanted  in 
their  hearts.  Shortly  after  the  witnessing  of  the  plates  by 
the  three,  other  eight  persons  were  permitted  to  see  and 
handle  the  ancient  records;  and  in  this  also  was  prophecy 
fulfilled,  in  that  it  was  of  old  declared,  that  beside  the 
three,  "God  sendeth  more  witnesses,""  whose  testimony 
shall  be  added  to  that  of  the  three.  It  was  presumably 
in  July,  1829,  that  Joseph  Smith  showed  the  plates  to  the 
eight  whose  names  are  attached  to  the  following  certificate. 

30.  The  Testimony  of  Eight  Witnesses: — Be  it  known 
unto  all  nations,  kindreds,  tongues,  and  people  unto  whom 
this  work  shall  come,  that  Joseph  Smith,  Jun.,  the  trans- 
lator of  this  work,  has  shown  unto  us  the  plates  of  which 
hath  been  spoken,  which  have  the  appearance  of  gold ;  and 
as  many  of  the  leaves  as  the  said  Smith  has  translated,  we 
did  handle  with  our  hands ;  and  we  also  saw  the  engravings 
thereon,  all  of  which  has  the  appearance  of  ancient  work, 
and  of  curious  workmanship.  And  this  we  bear  record  with 
words  of  soberness,  that  the  said  Smith  has  shown  unto  us, 
for  we  have  seen  and  hefted,  and  know  of  a  surety  that  the 
said  Smith  has  got  the  plates  of  which  we  have  spoken. 
And  we  give  our  names  unto  the  world,  to  witness  unto  the 
world  that  which  we  have  seen ;  and  we  lie  not,  God  bearing 
witness  of  it. 

Christian  Whitmer,  Hiram  Page, 

Jacob  Whitmer,  Joseph  Smith,  Sex., 

Peter  Whitmer,  Jun.,  Hyrum  Smith, 

John  Whitmer,  Samuel  H.  Smith. 

31.  Three  of  the  eight  witnesses  died  out  of  the  Church, 
yet  not  one  of  the  whole  number  ever   was  known  to  deny 

t  See  Note  3. 
u  II  Nephi  xi,  3 


278  THE    ARTICLES    OF    FAITH.  [LECT.   XIV. 

his  testimony  concerning  the  Book  of  Mormon/  Here 
then  are  proofs  of  varied  kinds  regarding  the  reliability  of 
this  volume.  Learned  linguists  pronounce  the  characters 
genuine;  eleven  men  of  honest  report  make  solemn  oath  of 
the  appearance  of  the  plates ;  and  the  nature  of  the  book 
itself  sustains  the  claim  that  it  is  nothing  more  nor  less  than 
a  translation  of  ancient  records. 


NOTES. 


1.  Book  of  Mormon  Title  Page :— "I  wish  to  mention  here  that  the  title 
page  of  the  Book  of  Mormon  is  a  literal  translation,  taken  from  the  very  last 
leaf  on  the  left  hand  side  of  the  collection  or  book  of  plates,  which  contained  the 
record  which  has  been  translated,  the  language  of  the  whole  running  the  same 
as  all  Hebrew  writing  in  general;  and  that  said  title  page  is  not  by  any  means  a 
modern  composition,  either  of  mine  or  any  other  man  who  has  lived  or  does  live 
in  this  generation."— Joseph  Smith. 

2.  Theories  concerning  the  Origin  of  the  Book  of  Mormon :  The 
Spaulding  Story :— The  true  account  of  the  origin  of  the  Book  of  Mormon 
was  rejected  by  the  public  in  general,  who  thus  assumed  the  responsibility  of 
explaining  in  some  plausible  way  the  source  of  the  record.  Many  vague  theories, 
based  on  the  incredible  assumption  that  the  book  was  the  work  of  a  single 
author,  were  put  forward;  of  these,  the  most  famous,  and,  indeed,  the  only  one 
that  lived  long  enough  in  public  favor  to  be  discussed,  is  the  so-called  "Spauld- 
ing Story."  Solomon  Spaulding,  a  clergyman  of  Amity,  Pa.,  wrote  a  romance,  to 
which  no  title  other  than  "Manuscript  Story"  was  prefixed.  Twenty  years  after 
the  author's  death,  one  Hurlburt,  an  apostate  from  the  Church  of  Jesus  Christ  of 
Latter -day  Saints,  announced  a  resemblance  between  the  story  and  the  Book  of 
Mormon,  and  expressed  his  conviction  that  the  work  presented  to  the  world  by 
Joseph  Smith  was  nothingbut  Spaulding's  romance  revised  and  amplified.  The 
manuscript  was  lost  for  a  time,  and,  in  the  absence  of  proof  to  the  contrary, 
stories  of  the  parallelism  between  the  two  works  multiplied.  But,  by  a  fortu- 
nate circumstance,  in  1884,  President  James  H.  Fairchild  of  Oberlin  College, 
Ohio,  and  a  literary  friend,  one  Mr.  Rice,  in  examining  a  heterogeneous  collec- 
tion of  old  papers  that  had  been  purchased  by  Mr.  Rice,  found  the  original  story. 
The  gentlemen  made  a  careful  comparison  of  the  manuscript  and  the  Book  of 
Mormon;  and,  with  the  sole  desire  of  subserving  the  purposes  of  truth,  made 
public  their  results.  Pres.  Fairchild  published  an  article  in  the  New  York 
Observer,  Feb.  5,  1885,  in  which  he  said:— "The  theory  of  the  origin  of  the  Book 
of  Mormon  in  the  traditional  manuscript  of  Solomon  Spaulding  will  probably 
have  to  be  relinquished.  *  *  *  Mr.  Rice,  myself  and  others  compared  it  [the 
Spaulding  manuscript]  with  the  Book  of  Mormon  and  could  detect  no  resem- 
blance between  the  two.  *  *  *  Some  other  explanation  of  the  Book  of  Mormon 
must  be  found,  if  any  explanation  is  required." 

v  See  Note  4. 


ART.   8.  J  NOTES.  279 

The  manuscript  was  deposited  in  the  library  of'  Oberlin  College  where  it  now 
reposes.  Still,  the  theory  of  the  '-Manuscript  Found,"  as  Spaulding's  story  has 
come  to  he  known,  is  occasionally  pressed  into  service  in  the  cause  of  anti-"Mor- 
mon"  zeal,  by  some  whom  we  will  charitably  believe  to  be  ignorant  of  the  facts 
set  forth  by  Pres.  Fairchild.  A  letter  of  more  recent  date,  written  by  that 
honorable  gentleman  in  reply  to  an  enquiring  correspondent,  was  published  in 
the  Millennial  Star,  Liverpool,  Nov.  3,  1898,  and  is  as  follows: 

Oberlin  College,  Ohio, 

October  17,  1895. 
J.  R.  Hindley,  Esq., 

Dear  Sir:— We  have  in  our  College  Library. an  original  manuscript  of  Solomon 
Spaulding— unquestionably  genuine. 

I  found  it  in  1884  in  the  handsof  Hon.  L.  L.  Rice  of  Honolulu,  Hawaiian  Islands. 
He  was  formerly  State  Printer  at  Columbus,  O.,  and  before  that,  publisher  of  a 
paper  in  Painesville,  whose  preceding  publisher  had  visited  Mrs.  Spaulding  and 
obtained  the  manuscript  from  her.  It  had  lain  among  his  old  papers  forty  years 
or  more,  and  was  brought  out  by  my  asking  him  to  look  up  anti-slavery  docu- 
ments among  his  papers. 

The  manuscript  has  upon  it  the  signatures  of  several  men  of  Conneaut,  O., 
who  had  heard  Spaulding  read  it  and  knew  it  to  be  his.  No  one  can  see  it  and 
question  its  genuineness.  The  manuscript  has  been  printed  twice  at  least— 
once  by  the  Mormons  of  Salt  Lake  City,  and  once  by  the  Josephite  Mormons  of 
Iowa.  Tne  Utah  Mormons  obtained  the  copy  of  Mr.  Rice  at  'Honolulu,  and  the 
Josephites  got  it  of  me  after  it  came  into  my  possession. 

This  manuscript  is  not  the  original  of  the  Book  of  Mormon. 

Yours  very  truly, 

Jas.  H.  Fairchild. 

Printed  copies,  of  the.  "Manuscript  Found"  are  obtainable,  and  any  enquirer 
may  examine  for  himself.  For  further  information  see  "The  Myth  of  the 
Manuscript  Found"''  by  Elder  George  Reynolds,  Salt  Lake  City;  Whitney's 
History  of  Utah,  Vol.  I.  pp.  46-56;  Elder  George  Reynolds'  preface  to  the  story  as 
issued  by  the  Deseret  News  Company,  Salt  Lake  City,  1886;  and  the  story  itself. 

3.  The  Three  Witnesses :— Oliver  Cowdery;—  Born  at  Wells,  Rutland  Co., 
Vermont,  October,  1805;  baptized  May  15,  1829;  died  at  Richmond,  Mo.,  March  3, 
1850. 

David  Whitmer:— Born  near  Harrisburg,  Pa.,  January  7,  1805;  baptized  June, 
1829;  excommunicated  from  the  Church,  April  13,1838;  died  at  Richmond,  Mo., 
January  25,  1888. 

Martin  Harris:— Born  at  East-town,  Saratoga  Co.,  New  York,  May  18,  1783; 
baptized  1830;  removed  to  Utah,  August,  1870,  and  died  at  Clarkston,  Cache  Co., 
Utah,  July  10, 1875. 

4.  The  Eight  Witnesses :— Christian  Whitmer:— Born  January  18,  1798; 
baptized  April  11,  1830;  died  in  full  fellowship  in  the  Church,  Clay  County,  Mis- 
souri, November  27,  1835.    He  was  the  eldest  son  of  Peter  Whitmer. 

Jacob  Whitmer:— Second  son  of  Peter  Whitmer;  born  in  Pennsylvania, 
January  27,  1800;  baptized  April.  11,  1830;  died  April  21, 1856,  having  previously 
withdrawn  from  the  Church. 


280  THE    ARTICLES    OF    FAITH.  [LECT.   XI V. 

Peter  Whitmer,  Jr.:—  Born  September  27,  1809;  fifth  son  of  Peter  Whitmer; 
baptized  June,  1829;  died  a  faithful  member  of  the  Church,  at  or  near  Liberty, 
Clay  Co.,  Missouri,  September  22,  1836. 

John  Whitmer:— Third  son  of  Peter  Whitmer;  born  August  27,  1802;  bap- 
tized June,  1829;  excommunicated  from  the  Church  March  10,  1838;  died  at  Far 
West,  Missouri,  July  11,  1878. 

Hiram  Page:— Born  in  Vermont,  1800;  baptized  April  11,  1830:  withdrew  from 
the  Church,  1838;  died  in  Ray  Co.,  Missouri,  August  12,  1852. 

Joseph  Smith,  Sen.:— The  Prophet  Joseph's  father;  born  at  Topsfield,  Essex 
Co.,  Mass.,  July  12,  1771;  baptized  April  6,  1830;  ordained  Patriarch  to  the 
Church,  December  18, 1833;  died  in  full  fellowship  in  the  Church  at  Nauvoo,  111., 
Sept.  14,  1840. 

Hyrum  Smith:— Second  son  of  Joseph  Smith,  Sen.,  born  at  Tunbridge,  Vt. 
February  9,  1800;  baptized  June,  1829;  appointed  one  of  the  First  Presidency  of 
the  Church  November  7,  1837:  Patriarch  to  the  Church  January  19,  1841;  mar- 
tyred with  his  brother,  the  Prophet,  at  Carthage,  111.,  June  27,  1844. 

Samuel  Harrison  Smith:— Born  Tunbridge,  Vt.,  March  13,  1808;  fourth  son  of 
Joseph  Smith,  Sen.,  baptized  May  15,  1829;  died  July  30,  1844. 


AKT.  8.]  THE    BOOK    OF   MORMON.  281 


LECTUKE  XV. 

THE  BOOK  OP  MORMON.— (Continued.) 

Article  8.—  *  *  *  We  also  believe  the  Book  of  Mormon  to  be  the  word 
of  God. 

AUTHENTICITY    OF    THE    BOOK    OF    MORMON. 

1.  The  Divine  Authenticity  of  the  Book  of  Mormon  con- 
stitutes our  most  important  consideration  of  the  work.  This 
subject  is  one  of  vital  interest  to  every  earnest  investigator 
of  the  ways  of  God,  to  every  sincere  searcher  after  truth. 
Claiming  to  be,  as  far  as  the  present  dispensation  is  con- 
concerned,  a  new  scripture ;  presenting  prophecies  and  reve- 
lations not  heretofore  recognized  in  modern  theology;  an- 
nouncing to  the  world  the  message  of  a  departed  people ; 
written  by  way  of  commandment,  and  by  the  spirit  of 
prophecy  and  revelation ;  this  volume  is  entitled  to  the  most 
thorough  and  impartial  examination.  Nay,  more,  not  alone 
does  the  Book  of  Mormon  merit  such  consideration,  it 
claims,  even  demands  the  same ;  for  surely  no  one  professing 
the  most  cursory  belief  in  the  power  and  authority  of  God 
can  receive  with  unconcern  the  announcement  of  a  new 
commandment,  having  the  seal  of  Divine  authority  upon  it. 
The  question  of  the  authenticity  of  the  Book  of  Mormon  is 
therefore  one  in  which  the  world  is  interested. 

2.  The  Latter-day  Saints  base  their  belief  in  the  authen- 
ticity and  genuineness  of  the  book  on  the  following  proofs : — 

I.  The  general  agreement  of  the  Book  of  Mormon  with 
the  Bible. 

II.  The  fulfilment  of  ancient  prophecies  accomplished 
by  the  bringing  forth  of  the  Book  of  Mormon. 


282  THE    ARTICLES    OF    FAITH.  [LECT.   XV. 

III.  The  strict  agreement  and  consistency  of  the  Book 
of  Mormon  with  itself. 

IV.  The  evident  truth  of  its  contained  prophecies. 

To  these  may  be  added  certain  external,  or  extra-scriptural 
evidences,  amongst  which  are : — 

V.  The  strongly  corroborative  evidence  furnished  by 
modern  discoveries  in  the  field  of  archeological  and  ethno- 
logical science. 

I.    THE    BOOK    OF    MORMON    AN"D    THE    BIBLE. 

3.  The  Nephite  and  the  Jewish  Scriptures  are  found  to 
agree  in  all  matters  of  tradition,  history,  doctrine,  and 
prophecy  upon  which  both  the  separate  records  treat.  These 
two  volumes  of  scripture  were  prepared  on  opposite  hemi- 
spheres, under  conditions  and  circumstances  widely  diverse ; 
yet  between  them  there  exists  a  surprising  harmony,  con- 
firmatory of  Divine  inspiration  in  both.  The .  Book  of 
Mormon  contains  a  number  of  quotations  from  the  ancient 
Jewish  scriptures,  a  copy  of  which,  as  far  as  they  had  been 
compiled  at  the  time  of  Lehi's  exodus  from  Jerusalem,  was 
brought  to  the  western  continent,  as  part  of  the  record  en- 
graved on  the  plates  of  Laban.  In  the  case  of  such  pas- 
sages, there  is  no  essential  difference  between  Bible  and 
Book  of  Mormon  versions,  except  in  instances  of  probable 
error  in  translation, — usually  apparent  through  inconsist- 
ency or  lack  of  clearness  in  the  biblical  reading.  There 
are,  however,  numerous  minor  variations  in  corresponding 
parts  of  the  two  volumes;  and  between  such,  examination 
usually  demonstrates  the  superior  perspicuity  of  the  Nephite 
scripture. 

4.  In  a  careful  comparison  of  the  prophecies  of  the  Bible 
with  corresponding  predictions  contained  in  the  Book  of 
Mormon,  e.  g.  those  relating  to  the  birth,  earthly  ministry, 
sacrificial  death,  and  second  coming  of  Christ  Jesus ;  others 


ART.   8.  J  THE    BOOK    OF    MORMON.  283 

referring  to  the  scattering  and  subsequent  gathering  of 
Israel ;  and  such  as  relate  to  the  establishment  of  Zion  and 
the  re-building  of  Jerusalem  in  the  last  days,  each  of  the 
records  will  be  seen  to  be  corroborative  of  the  other.  True, 
there  are  many  predictions  in  one  which  are  not  found  in 
the  other ;  but  in  no  instance  has  a  contradiction  or  an  in-^ 
consistency  between  the  two  been  pointed  out.  Between  the 
doctrinal  parts  of  the  two  volumes  of  scripture  the  same 
perfect  harmony  is  found  to  prevail. 

5.  Of  the  agreement  of  the  Book  of  Mormon  with  the 
Bible  and  with  other  standards  of  comparison,  Apostle 
Orson  Pratt  has  forcefully  and  truthfully  written: — "If  the 
miracles  of  the  Book  of  Mormon  be  compared  with  the  mir- 
acles of  the  Bible,  there  cannot  be  found  in  the  former  any- 
thing that  would  be  more  difficult  to  believe,  than  what  we 
find  in  the  latter.  If  we  compare  the  historical,  prophet- 
ical, and  doctrinal  parts  of  the  Book  of  Mormon  with  the 
great  truths  of  science  and  nature,  we  find  no  contradic- 
tions, no  absurdities,  nothing  unreasonable.  The  most  per- 
fect harmony,  therefore,  exists  between  the  great  truths 
revealed  in  the  Book  of  Mormon,  and  all  other  known 
truths,  whether  religious,  historical,  or  scientific."0 

II.    ANCIENT   PROPHECY    REGARDING  THE    BOOK  OF  MORMON. 

6.  Ancient  Prophecy  has  been  literally  fulfilled  in  the 
coming  forth  of  the  Book  of  Mormon.  One  of  the  earliest 
prophetic  utterances  directly  bearing  upon  this  subject  is 
that  of  Enoch,  the  ante-diluvian  prophet,  unto  whom  the 
Lord  revealed  His  purposes  for  all  time.  Witnessing  in 
vision  the  corruption  of  mankind,  after  the  ascension  of  the 
Son  of  Man,  Enoch  cried  unto  his  God,  "Wilt  thou  not  come 
again  on  the  earth?"     "And  the  Lord  said  unto    Enoch, 

a  "Divine  Authenticity  of  the  Book  of  Mormon''  Orson  Pratt's. 'Works,  p.  23(5, 
(1891,  Utah  ed.) 


284  THE    ARTICLES    OF    FAITH.  [LECT.   XV. 

As  I  live,  even  so  will  I  come  in  the  last  days.  *  *  * 
And  the  day  shall  come  that  the  earth  shall  rest,  but  before 
that  day  the  heavens  shall  be  darkened,  and  a  veil  of  dark- 
ness shall  cover  the  earth,  and  the  heavens  shall  shake  and 
also  the  earth,  and  great  tribulations ,  shall  be  among  the 
children  of  men ;  but  my  people  will  I  preserve,  and  right- 
eousness will  I  send  down  out  of  heaven,  and  truth  will  I 
send  forth  out  of  the  earth,  to  bear  testimony  of  Mine  Only 
Begotten.  *  *  *  and  righteousness  and  truth  will  I 
cause  to  sweep  the  earth  as  with  a  flood  to  gather  out  mine 
own  elect  from  the  four  quarters  of  the  earth,  unto  a  place 
which  I  shall  prepare."6  The  Latter-day  Saints  regard 
the  coming  forth  of  the  Book  of  Mormon,  together  with  the 
restoration  of  the  Priesthood  by  the  direct  ministration  of 
heavenly  messengers,  as  a  fulfilment  of  this  prophecy,  and 
of  similar  predictions  contained  in  the  Bible. 

7.  Biblical  Prophecies  and  their  Fulfilment: — David,  who 
sang  his  psalms  over  a  thousand  years  before  the  "Meridian 
of  Time,"  declared,  "Truth  shall  spring  out  of  the  earth, 
and  righteousness  shall  look  down  from  heaven."0  And  so 
also  declared  Isaiah. d  Ezekiel  saw  in  vision6  the  coming 
together  of  the  stick  of  Judah,  and  the  stick  of  Joseph,, 
signifying,  as  the  Latter-day  Saints  affirm,  the  Bible  and 
the  Book  of  Mormon.  The  passage  last  referred  to  reads, 
in  the  words  of  Ezekiel: — "The  word  of  the  Lord  came 
again  unto  me,  saying,  Moreover,  thou  son  of  man,  take 
thee  one  stick,  and  write  upon  it,  For  Judah,  and  for  the 
children  of  Israel  his  companions :  then  take  another  stick, 
and  write  upon  it,  For  Joseph,  the  stick  of  Ephraim,  and 
for  all  the  house  of  Israel  his   companions :  And  join  them 


b  Pearl  of  Great  Price.    "Writings  of  Moses,  p.  44.  (1888  ed.) 

c  Psalms  lxxxv,  11. 

d  Isa.  xlv,  8. 

e  Ezek.  xxxvii,  particularly  verses  15-20. 


ART.  8.]  THE    BOOK    OF    MORMON.  285 

one  to  another  into  one  stick;  and  they  shall  become  one  in 
thine  hand." 

8.  When  we  call  to  mind  the  ancient  custom  in  the  mak- 
ing of  books, — that  of  writing  on  long  strips  of  parchment 
and  rolling  the  same  on  rods  or  sticks,  the  use  of  the  word 
"stick"  as  equivalent  to  "book"  in  the  passage  becomes  at 
once  apparent/  At  the  time  of  this  utterance,  the  Israel- 
ites had  divided  into  two  nations  known  as  the  people  of 
Judah,  and"  that  of  Israel,  or  Ephraim.  There  would  seem 
to  be  little  room  for  doubt  that  the  records  of  Judah  and  of 
Joseph  are  here  referred  to.*7  Now,  as  we  have  seen,  the 
Nephite  nation  comprised  the  descendants  of  Lehi  of  the 
tribe  of  Manasseh,  of  Ishmael  an  Ephraimite,  and  of  Zoram 
whose  tribal  relation  is  not  definitely  stated.  The  Nephites 
were  then  of  the  tribes  of  Joseph;  and  their  record  or 
"stick"  is  as  truly  represented  by  the  Book  of  Mormon  as 
is  the  "stick"  of  Judah  by  the  Bible. 

9.  That  the  coming  forth  of  the  record  of  Joseph  or 
Ephraim  is  to  be  accomplished  through  the  direct  power  of 
God  is  evident  from  the  Lord's  interpretation  of  the  vision 
of  Ezekiel,  wherein  He  says: — "Behold,  I  will  take  the  stick 
of  Joseph  *  *  *  and  will  put  them  with  him,  even  with 
the  stick  of  Judah."71  And  that  this  union  of  the  two  records 
is  to  be  a  characteristic  of  the  latter  days  is  evident  from  the 
prediction  of  an  event  which  is  to  follow  immediately,  viz., 
the  gathering  of  the  tribes  from  the  nations  among  which  they 
had  been  dispersed.*  Comparison  with  other  prophecies  re- 
lating to  the  gathering  will  conclusively  prove  that  the 
great  event  is  to  take  place  in  the  latter  times,  preparatory 
to  the  second  coming  of  Christ.-* 

/  See  a  corresponding  use  of  the  word  "roll"  in  Jeremiah  xxxvi,  1,  2:  and  its 
synonym  "book"  in  verses  8,  10,  n,  and  13. 

g  Compare  with  Lehi's  prediction  made  to  his  son  Joseph,  II  Nephi  iii,  12. 

h  Ezek.  xxxvii,  19. 

i  Verse  21. 

?  See  lecture  on  "Gathering"  in  connection  with  Article  10. 


286  THE    ARTICLES    OF    FAITH.  [LECT.   XT. 

10.  Eeverting  to  the  writings  of  Isaiah,  we  find  that 
prophet  voicing  the  Lord's  threatenings  against  Ariel,  or 
Jerusalem,  "the  city  where  David  dwelt."  Ariel  was  to  be 
distressed,  burdened  with  heaviness  and  sorrow;  then  the 
prophet  refers  to  some  people,  other  than  Judah  who  occupied 
Jerusalem,  for  he  makes  comparison  with  the  latter,  saying 
"And  it  shall  be  unto  me  as  Ariel."  As  to  the  fate  decreed 
against  this  other  people  we  read: — "And  thou  shalt  be 
brought  down,  and  shalt  speak  out  of  the  grouild,  and  thy 
speech  shall  be  low  out  of  the  dust,  and  thy  voice  shall  be, 
as  of  one  that  hath  a  familiar  spirit,  out  of  the  ground,  and 
thy  speech  shall  whisper  out  of  the  dust."fc 

11.  Of  the  fulfilment  of  these  and  associated  prophecies, 
a  modern  apostle  has  written : — "These  predictions  of  Isaiah 
could  not  refer  to  Ariel,  or  Jerusalem,  because  their  speech 
has  not  been  'out  of  the  ground,'  or  'low  out  of  the  dust;' 
but  it  refers  to  the  remnant  of  Joseph  who  were  destroyed 
in  America  upwards  of  fourteen  hundred  years  ago.  The 
Book  of  Mormon  describes  their  downfall,  and  truly  it  was 
great  and  terrible.  At  the  crucifixion  of  Christ,  'the  mul- 
titude of  their  terrible  ones,'  as  Isaiah  predicted,  'became  as 
chaff  that  passeth  away,'  and  it  took  place  as  he  further 
predicts,  'at  an  instant  suddenly.'  *  *  *  This  remnant 
of  Joseph  in  their  distress  and  destruction  became  as  Ariel. 
As  the  Roman  army  lay  siege  to  Ariel,  and  brought  upon 
her  great  distress  and  sorrow,  so  did  the  contending  nations 
of  ancient  America  bring  upon  each  other  the  most  direful 
scenes  of  blood  and  carnage.  Therefore,  the  Lord  could, 
with  the  greatest  propriety,  when  speaking  in  reference  to 
this  event,  declare  that,  'It  shall  be  unto  me  as  Ariel. "" 

12.  Isaiah's  striking   prediction   that   the  nation    thus 


k  Isaiah  xxix,  4— read  verses  1-6. 

I  Orson  Pratt,  Divine  Authenticity  of  the  Book  of  Mormon,  p.p.  293-294  (Utah  ed. 
1891).    For  details  of  fulfilment  of  part  of  the  prophecy,  see  III  Nephi  viii-ix, 


ART.   8.  J  THE    BOOK    OF   MORMON.  287 

brought  down  should  "speak  out  of  the  ground,"  with 
speech  "low  out  of  the  dust"  was  literally  fulfilled  in  the 
bringing  forth  of  the  Book  of  Mormon,  the  original  of  which 
was  taken  out  of  the  ground,  and  the  voice  of  the  record  is 
as  that  of  one  speaking  from  the  dust.  In  continuation  of 
the  same  prophecy  we  read: — "And  the  vision  of  all  is  be- 
come unto  you  as  the  words  of  a  book  that  is  sealed,  which 
men  deliver  unto  one  that  is  learned,  saying,  Eead  this,  I 
pray  thee:  and  he  saith,  I  cannot;  for  it  is  sealed:  And 
the  book  is  delivered  unto  him  that  is  not  learned,  saying, 
Read  this,  I  pray  thee:  and  he  saith,  I  am  not  learned. "m 
The  fulfilment  of  this  prediction  is  claimed  in  the  presenta- 
tion of  the  transcript  from  the  plates, — "the  words  of  a 
book,"  not  the  book  itself,  to  the  learned  Prof.  Anthon, 
whose  reply  almost  in  the  words  of  the  text  has  been 
cited  ;n  and  in  the  delivery  of  the  book  itself  to  the  un- 
lettered lad,  Joseph  Smith. 

III.       CONSISTENCY    OF   STYLE     AND     MATTER   IN     THE     BOOK 
OF   MORMON. 

13.  The  Consistency  of  the  Book  of  Mormon  sustains 
belief  in  its  Divine  origin.  The  parts  bear  evidence  of  having 
been  written  at  different  times,  and  under  widely  varying 
conditions.  The  style  of  the  component  books  is  in  har- 
mony with  the  times  and  circumstances  of  their  production. 
The  portions  which  were  transcribed  from  the  plates  bearing 
Mormon's  abridgment  contain  numerous  interpolations  as 
comments  and  explanations  of  the  transcriber;  but  in  the 
first  six  books,  which,  as  already  explained,  are  the  verbatim 
record  of  the  smaller  plates  of  Nephi,  no  such  interpola- 
tions occur.     The  book  maintains  strict  consistency  through- 

m  Isaiah  xxix,  11-12. 
n  See  p.  273-274. 


288  THE  ARTICLES  OF  FAITH.       [LECT.  XV. 

out  all  its  parts;  no  contradictions,  no  disagreements  have 
been  pointed  out. 

14.  A  Marked  Diversity  of  Style  characterizes  the  several 
parts.0  From  what  has  been  said  regarding  the  classes  of 
plates  which  constitute  the  original  records  of  the  Book  of 
Mormon,  it  is  evident  that  the  volume  contains  the  com- 
piled writings  of  a  long  line  of  inspired  scribes  extending 
through  a  thousand  years,  this  time-range  being  exclusive  of 
the  earlier  years  of  Jaredite  history.  Unity  of  style  is  not 
to  be  expected  under  such  conditions,  and  indeed,  did  such 
occur,  it  would  be  fatal  to  the  claims  made  for  the  volume. 

IV.       THE   BOOK   OF     MORMON     SUSTAINED    BY    THE    FULFIL- 
MENT  OF   ITS    CONTAINED    PROPHECIES. 

15.  Book  of  Mormon  Predictions  are  numerous  and  im- 
portant. Amongst  the  most  conclusive  proofs  of  the 
authenticity  of  the  book  is  that  furnished  by  the  demon- 
strated truth  of  its  contained  prophecies.  Prophecy  is 
best  proved  in  the  light  of  its  own  fulfilment.  The  pre- 
dictions contained  within  the  Book  of  Mormon  may  be 
classed  as  (a)  Prophecies  relating  to  the  time  covered  by 
the  book  itself,  the  fulfilment  of  which  is  recorded  therein; 
and,  (b)  Prophecies  relating  to  times  beyond  the  limits  of 
the  history  chronicled  in  the  book. 

16.  Prophecies  of  the  First -Class  named,  the  fulfilment 
of  which  is  attested  by  the  Book  of  Mormon  record,  are  of 
but  minor  value  as  proof  of  the  authenticity  of  the  work ; 
for,  had  the  book  been  written  according  to  a  plot  devised 
by  man,  both  prediction  and  fulfilment  would  have  been 
provided  for  with  equal  care  and  ingenuity.  Nevertheless, 
to  the  studious  and  conscientious  reader,  the  genuineness 
of  the  book  will  be  apparent;  and  the  account  of  the 
literal  realization  of  the  numerous  and  varied  predictions 

o  See  Note  1. 


ART.   8.]  THE    BOOK    OF    MORMON.  289 

relating  to  the  fate  then  future  of  the  people  whose  history- 
is  given  in  the  record,  as  also  of  those  concerning  the  de- 
tails of  the  birth  and  death  of  the  Savior,  and  of  His 
appearing  in  a  resurrected  state,  must,  by  their  accuracy 
and  consistency,  appeal  with  force  as  evidence  of  inspira- 
tion and  authority  in  the  record. 

17.  Prophecies  of  the  Second  Class,  relating  to  a  time 
which  to  the  writers  was  far  future,  are  numerous  and  ex- 
plicit :  many  of  them  have  special  reference  to  the  last  days, 
— the  dispensation  of  the  fulness  of  times, — and  of  these, 
some  have  been  already  strictly  accomplished,  others  are 
now  in  process  of  actual  realization,  while  yet .  others  are 
awaiting  fulfilment  under  specified  conditions  which  seem 
now  to  be  rapidly  approaching.  Among  the  most  remark- 
able of  the  Book  of  Mormon  predictions  incident  to  the  last 
dispensation  are  those  that  relate  to  its  own  coming  forth 
and  the  effect  of  its  publication  amongst  mankind.  Eze- 
kiel's  biblical  prophecy  concerning  the  coming  together  of 
the  "sticks,"  or  records,  of  Judah  and  of  Ephraim  has 
received  attention ;  consider  a  like  prediction  pronounced  as 
a  blessing  by  Lehi  upon  the  head  of  his  son  Joseph,  which 
couples  the  prophecy  concerning  the  book  with  that  of  the 
seer  through  whose  instrumentality  the  miracle  was  to  be 
accomplished: — "But  a  seer  will  I  raise  up  out  of  the  fruit 
of  thy  loins ;  and  unto  him  will  I  give  power  to  bring  forth 
my  word  unto  the  seed  of  thy  loins ;  and  not  to  the  bringing 
forth  my  word  only,  saith  the  Lord,  but  to  the  convincing 
them  of  my  word,  which  shall  have  already  gone  forth 
among  them.  Wherefore,  the  fruit  of  thy  loins  shall  write ; 
and  the  fruit  of  the  loins  of  Judah  shall  write ;  and  that 
which  shall  be  written  by  the  fruit  of  thy  loins,  and  also 
that  which  shall  be  written  by  the  fruit  of  the  loins  of 
Judah,  shall  grow  together,  unto  the  confounding  of  false 
doctrines,  and  laying  down  of  contentions,  and  establishing 

20 


290  THE    ARTICLES    OF    FAITH.  [LECT.   XV. 

peace  among  the  fruit  of  thy  loins,  and  bringing  them  to 
the  knowledge  of  their  fathers  in  the  latter  days ;  and  also  to 
the  knowledge  of  my  covenants,  saith  the  Lord.  And  out 
of  weakness  he  shall  be  made  strong,  in  that  day  when  my 
work  shall  commence  among  all  my  people,  unto  the  restor- 
ing thee,  0  house  of  Israel,  saith  the  Lord."1'  The  literal 
fulfilment  of  these  utterances  in  the  bringing  forth  of  the 
Book  of  Mormon  through  Joseph  Smith  is  of  itself  appar- 
ent. 

18.  Unto  Nephi  the  Lord  showed  the  effect  of  the  new 
publication ;  declaring  that  in  the  day  of  Israel's  gathering, 
— plainly  then  the  day  of  the  fulness  of  times,  as  attested 
by  the  Jewish  scriptures, — the  words  of  the  Nephites  should 
be  given  to  the  world,  and  should  "hiss  forth  unto  the  ends 
of  the  earth,  for  a  standard"  unto  the  house  of  Israel ;  and 
that  then  the  Gentiles,  forgetting  even  their  debt  to  the 
Jews  from  whom  they  have  received  the  Bible  in  which  they 
profess  such  faith,  would  revile  and  curse  that  branch  of  the 
covenant  people,  and  would  reject  the  new  scripture,  ex- 
claiming, "A  Bible!  a  Bible!  we  have  got  a  Bible,  and  there 
cannot  be  any  more  Bible."3  Is  this  not  the  burden  of  the 
frenzied  objections  raised  by  the  Gentile  world  against  the 
Book  of  Mormon, — that  it  is  of  necessity  void  because  new 
revelation  is  not  to  be  expected? 

19.  Now,  in  olden  times,  two  witnesses  were  required  to 
establish  the  truth  of  any  allegation;  and,  says  the  Lord 
concerning  the  dual  records  witnessing  of  Himself : — "Where- 
fore murmur  ye,  because  that  ye  shall  receive  more  of  my 
word?  Know  ye  not  that  the  testimony  of  two  nations  is  a 
witness  unto  you  that  I  am  God,  that  I  remember  one  nation 
like  unto  another?  Wherefore,  I  speak  the  same  words  unto 
one  nation  like  unto  another.     And  when  the  two  nations 


p  II  Nephi  iii,  11-13. 

q  II  Nephi  xxix,  3;  read  the  chapter. 


ART.   8.]  THE    BOOK    OF   MORMON.  291 

shall  run  together,  the  testimony  of  the  two  nations  shall 
run  together  also."r 

20.  Associated  with  these  predictions  of  the  joint  testi- 
mony of  Jewish  and  Nephite  scriptures,  is  another  prophecy, 
the  consummation  of  which  is  now  eagerly  awaited  by  the 
faithful.  Other  scriptures  are  promised;  note  this  word  of 
God: — "Wherefore,  because  that  ye  have  a  Bible,  ye  need 
not  suppose  that  it  contains  all  my  words ;  neither  need  ye 
suppose  that  I  have  not  caused  more  to  be  written :  *  * 
*  *  *  ]?or  behold,  I  shall  speak  unto  the  Jews,  and  they 
shall  write  it;  and  I  shall  also  speak  unto  the  Nephites,  and 
they  shall  write  it ;  and  I  shall*  also  speak  unto  the  other 
tribes  of  the  house  of  Israel,  which  I  have  led  away,  and 
they  shall  write  it ;  and  I  shall  also  speak  unto  all  nations 
of  the  earth,  and  they  shall  write  it.  And  it  shall  come  to 
pass  that  the  Jews  shall  have  the  words  of  the  Nephites,  and 
the  Nephites  shall  have  the  words  of  the  Jews;  and  the 
Nephites  and  the  Jews  shall  have  the  words  of  the  lost 
tribes  of  Israel ;  and  the  lost  tribes  of  Israel  shall  have  the 
words  of  the  Nephites  and  the  Jews."* 

V.       CORROBORATIVE     EVIDENCE      FURNISHED      BY      MODERN 
DISCOVERIES. 

21.  The  Archeology  and  Ethnology  of  the  western  con- 
tinent contribute  valuable  corroborative  evidence  in  support 
of  the  Book  of  Mormon.  These  sciences  are  confessedly 
unable  to  explain  in  any  decisive  manner  the  origin  of  the 
native  American  races;  nevertheless,  investigation  in  this 
field  has  yielded  some  results  that  are  fairly  definite,  and 
with  the  most  important  of  these  the  Book  of  Mormon 
account  is  in  general   accord.     Among  the  most  prominent 


r  Verse  8. 

s  Verses  10  and 


292  THE    ARTICLES    OF    FAITH.  LLECT-   xv- 

of  the  discoveries  respecting  the  aboriginal  inhabitants,  are 
the  following : — 

I.  That  America  was  inhabited  in  very  ancient  times, 
probably  soon  after  the  building  of  the  Tower  of  Babel. 

II.  That  the  continent  has  been  successively  occupied 
by  different  peoples,  at  least  by  two  classes,  or  so-called 
"races"  at  widely  separated  periods. 

III.  That  the  aboriginal  inhabitants  came  from  the  east, 
probably  from  Asia,  and  that  the  later  occupants,  or  those 
of  the  second  period,  were  closely  allied  to,  if  not  identical 
with,  the  Israelites. 

IV.  That  the  existing  native  races  of  America  have 
sprung  from  a  common  stoc^. 

22.  From  the  outline  already  given  of  the  historical  part 
of  the  Book  of  Mormon,  it  is  seen  that  each  of  these  dis- 
coveries is  fully  attested  by  that  record.  Thus  it  is  stated 
therein : — 

I.  That  America  was  settled  by  the  Jaredites,  who 
came  direct  from  the  scenes  of  Babel. 

II.  That  the  Jaredites  occupied  the  land  for  about 
eighteen  hundred  and  fifty  years,  during  which  time  they 
spread  over  a  great  part  of  North  and  South  America; 
and  that  at  about  the  time  of  their  extinction  (near  590  B. 
C),  Lehi  and  his  company  came  to  this  continent  where 
they  developed  into  the  segregated  nations  Nephites  and 
Lamanites ;  the  former  becoming  extinct  near  385  A.  D., 
about  a  thousand  years  after  Lehi's  arrival  on  these  shores ; 
the  latter  continuing  in  a  degenerate  condition  until  the 
present,  being  represented  by  the  Indian  tribes  of  today. 

III.  That  Lehi,  Ishmael,  and  Zoram,  the  progenitors 
of  both  Nephites  and  Lamanites,  were  undoubtedly  Israel- 
ites, Lehi  being  of  the  tribe  of  Manasseh  while  Ishmael  was 
an  Ephraimite;  and  that  the  colony  came  direct  from  Jeru- 
salem, in  Asia. 

IV.  That  the  existing  Indian  tribes  are  all  direct   de- 


ART.   8. J  THE    BOOK    OF    MORMON.  293 

scendants  of  Lehi  and  his  company,  and  that  therefore  they 
have  sprung  from  men  all  of  whom  were  of  the  house  of 
Israel. 

Now  let  us  examine  some  of  the  evidence  bearing  on 
these  points  presented  by  individual  investigators,  most  of 
whom  knew  nothing  of  the  Book  of  Mormon,  and  none  of 
whom  accept  the  book  as  authentic* 

23.  I.  Concerning  the  very  Ancient  Period  at  which 
America  was  Inhabited: — A  recognized  authority  on  Amer- 
ican antiquities  gives  the  following  evidence  and  inference : — 
"One  of  the  arts  known  to  the  builders  of  Babel  was  that 
of  brick  making.  This  art  was  also  known  to  the  people 
who  built  the  works  in  the  west.  The  knowledge  of  copper 
was  known  to  the  people  of  the  plains  of  Shinar;  for  Noah 
must  have  communicated  it,  as  he  lived  a  hundred  and  fifty 
years  among  them  after  the  flood.  Also  copper  was  known 
to  the  ante-diluvians.  Copper  was  also  known  to  the 
authors  of  the  western  monuments.  Iron  was  known  to  the 
ante-diluvians.  It  was  also  known  to  the  ancients  of  the 
west.  However,  it  is  evident  that  very  little  iron  was  among 
them,  as  very  few  instances  of  its  discovery  in  their  works 
have  occurred ;  and  for  this  very  reason  we  draw  a  conclu- 
sion that  they  came  to  this  country  soon  after  the  disper- 
sion."" 

24.  Lowry,  in  his  "Reply  to  official  inquiries  respecting 
the  Aborigines  of  America,"  concludes  concerning  the 
peopling  of  the  western  continent,  "that  the  first  settlement 

t  Acknowledgments :— Many  of  the  citations  which  follow,  used  in  con- 
nection with  the  extra-scriptural  evidence  supporting  the  Book  of  Mormon, 
have  been  broughttogether  by  writers  among  our  people,  particularly  by  Elder 
George  Reynolds;  (see  his  lectures  as  specified  whei'e  quoted);  also  series  of 
articles  entitled  "American  Antiquities,"  in  Millennial  Star,  Liverpool,  vol.  xxi; 
by  Moses  Thatcher,  (See  a  series  of  articles  on  '-The  Divine  Origin  of  the  Book 
of  Mormon,"  in  Contributor,  Salt  Lake  City,  vol.  'II;)  and  by  Elder  Edwin  F. 
Parry;  (see  tract,  "A Prophet  of  Latter-days;"  Liverpool,  1898.) 

u  Priest,  American  Antiquities.  (1833). 


294  THE    AETICLES    OF    FAITH.  [LECT.  XV. 

was   made   shortly   after  the  confusion  of   tongues  at  the 
building  of  the  Tower  of  Babel.  "v 

25.  Prof.  Waterman  of  Boston  says  of  the  progenitors  of 
the  American  Indians: — "When  and  whence  did  they  come? 
Albert  Galatin,  one  of  the  profoundest  philologists  of  the 
age,  concluded,  that,  so  far  as  language  afforded  any  clue, 
the  time  of  their  arrival  could  not  have  been  long  after  the 
dispersion  of  the  human  family.  "w 

26.  Pritchard  says  of  America's  ancient  inhabitants, 
that,  "the  era  of  their  existence  as  a  distinct  and  isolated 
race  must  probably  be  dated  as  far  back  as  that  time  which 
separated  into  nations  the  inhabitants  of  the  old  world,  and 
gave  to  each  branch  of  the  human  family  its  primitive  lan- 
guage and  individuality."* 

27.  A  native  Mexican  author,  Ixtilxochitl,  "fixes  the 
date  of  the  first  peopling  of  America  about  the  year  2000 
B.  C. ;  this  closely  accords  with  that  given  by  the  Book  of 
Mormon,  which  positively  declares  that  it  occurred  at  the 
time  of  the  dispersion,  when  God  in  His  anger  scattered 
the  people  upon  the  face  of  the  whole  earth. ""  "Kef erring 
to  the  quotations  from  Ixtilxochitl,  seventeen  hundred  and 
sixteen  years  are  said  to  have  elapsed  from  the  creation  to 
the  flood.  Moses  places  it  sixteen  hundred  and  fifty-six,  a 
difference  of  only  sixty  years.2  They  agree  exactly  as  to 
the  number  of  cubits,  fifteen,  which  the  waters  prevailed 
over  the  highest  mountains.  Such  a  coincidence  can  lead 
to  but  one  conclusion,  the  identity  of  origin  of  the  two 
accounts.  "a 


v  Schoolcraft's  Ethnological  Researches,  vol.  iii,  (1853.) 

w  Extract  from  lecture  by  Prof.  Waterman,  delivered  in  Bristol,  England, 
1849;  quoted  in  pamphlet  by  Edwin  F.  Parry  "J.  Prophet  of  Latter  Days,"  (Liver- 
pool, 1898.) 

x  Pritchard,  National  History  of  Man.  (London,  1845.) 

y  Moses  Thatcher,  Contributor,  vol.  ii,  p.  227,  Salt  Lake  City,  1881. 

z  See  Note  2. 

a  Moses  Thatcher,  Contributor,  vol.  ii,  p.  228. 


ART.   8.]  THE    BOOK    OF    MORMON.  295 

28.  Prof.  Short,  quoting  from  Clavigero,  says,  "The 
Chiapanese  have  been  the  first  peoplers  of  the  New  World, 
if  we  give  credit  to  their  traditions.  They  say  that  Votan, 
the  grandson  of  that  respectable  old  man  who  built  the 
great  ark  to  save  himself  and  family  from  the  deluge,  and 
one  of  those  who  undertook  the  building  of  that  lofty 
edifice,  which  was  to  reach  up  to  heaven,  went  by  express 
command  of  the  Lord  to  people  that  land.  They  say 
also  that  the  first  people  came  from  the  quarter  of  the 
north,  and  that  when  they  arrived  at  Soconusco,  they  separ- 
ated, some  going  to  inhabit  the  country  of  Nicaragua,  and 
others  remaining  at  Chiapas.  "a 

29.  II.  Concerning  the  Successive  Occupation  of  America 
by  Different  Peoples  in  Ancient  Times: — It  has  been  declared 
by  eminent  students  of  American  archeology,  that  two  dis- 
tinct classes,  by  some  designated  as  separate  races,  of  man- 
kind inhabited  this  continent  in  early  times :  Prof.  F.  W. 
Putnam5  is  even  more  definite  in  his  assertion  that  one  of 
these  ancient  races  spread  from  the  north,  the  other  from 
the  south.  This  is  in  agreement  with  the  Book  of  Mormon 
record,  which  describes  the  occupation  of  the  continent  by 
the  Jaredites  and  the  Nephites  in  turn,  the  former  having 
established  themselves  first  in  North  America,  the  latter  in 
South  America.  H.  C.  Walsh,  in  an  article  entitled 
"Copan,  a  City  of  the  Dead,"c  gives  many  interesting  de- 
tails of  excavation  and  other  work  prosecuted  by  Gordon 
under  the  auspices  of  the  Peabody  expedition;  and  adds, 
"All  this  points  to  successive  periods  of  occupation,  of 
which  there  are  other  evidences. "d 


a  John  T.  Short,  North  Americans  of  Antiquity,  p.  204.  (Harper  Bros.,  New- 
York;  2nd  ed.  1888.)    See  also  Contributor,  (Salt  Lake  City;  vol.  II,  p.  259). 

b  Putnam,  "Prehistoric  Remains  in  the  Ohio  Valley,"  Century  Magazine,  March, 
1890. 

c  See  Harper's  Weekly,  (New  York,)  October,  1897;  article  by  Henry  C. 
Walsh. 

d  See  note  3 


296  THE  ARTICLES  OF  FAITH.       [LECT.  XV. 

30.  III.  Concerning  the  Advent  of  at  least  One  Division 
of  the  Ancient  Americans  from  the  East,  probably  from  Asia; 
and  their  Israelitish  Origin: — Comfirmatory  evidence  of 
the  belief  that  the  aboriginal  Americans  sprang  from  the 
peoples  of  the  eastern  hemisphere  is  found  in  the  similarity 
of  record  and  tradition  on  the  two  continents,  regarding  the 
creation,  the  deluge,  and  other  great  events  of  history. 
Boturini7  who  is  quoted  by  most  writers  on  American  arch- 
eology says,  "There  is  no  Gentile  nation  that  refers  to  prim- 
itive events  with  such  certainty  as  the  Indians  do.  They 
give  us  an  account  of  the  creation  of  the  world,  of  the 
deluge,91  of  the  confusion  of  languages  at  the  Tower  of 
Babel,  and  of  all  other  periods  and  ages  of  the  world,  and 
of  the  long  peregrinations  which  their  people  had  in  Asia, 
representing  the  specific  years  by  their  characters ;  and  in 
the  seven  Conejos  (rabbits)  they  tell  us  of  the  great  eclipse 
that  occurred  at  the  death  of  Christ,  our  Lord." 

31.  Similar  evidence  of  the  common  source  of  eastern 
and  western  traditions  of  great  events  in  primitive  times  is 
furnished  in  the  writings  of  Short,  already  quoted,  and  by 
Baldwin,71  Clavigero,*  Kingsborough/  Sahagun,fc  Prescott/ 
Schoolcraft,"1  Squiers,"  Adair,0  and  others.*' 

32.  Prof.  Short  adds  his  testimonv  to  the  evidence  of  the 


/  Chevalier  Boturini;  he  spent  several  years  investigating  the  antiquities  of 
Mexico  and  Central  America,  and  collected  many  valuable  records,  of  most  of 
which  he  was  despoiled  by  the  Spanish;  he  published  a  work  on  the  subject  of 
his  studies  in  1746. 

g  See  Note  4. 

h  Baldwin,  "Ancient  America"  (Harper  Bros.,  New  York,  1871.) 

i  Clavigero,  quoted  by  Prof.  Short  in  "North  Americans  of  Antiquity." 

j  Lord  Kingsborough,  "Meotican  Antiquities"  (1830-37.) 

k  Bernardo  de  Sahagun,  "Historia  Universal  de  Ntteva  Espana" 

I  W.  H.  Prescott,  "Conquest  of  Mexico"  (see  pp.  463-4.) 

m  Schoolcraft,  "Ethnological  Researches,"  (1851);  see  vol.  i. 

n  Squiers,  "Antiquities  of  the  State  of  New  York,"  1851. 

o  Adair,  "History  of  the  American  Indians,"  London,  1775. 

p  See  Bancroft's  "Native  Races,"  etc,  vols,  iii  and  v;  Donelly's  "Atlantis,"  p 
391,  (1882.) 


ART.   8.]  THE    BOOK    OF   MORMON.  297 

aboriginal  inhabitants  of  America  being  of  "Old  World 
origin,"  bnt  admits  his  inability  to  determine  when  or 
whence  they  came  to  this  continent.3  Waterman,  before 
cited,  says:  "This  people  could  not  have  been  created  in 
Africa,  for  its  inhabitants  were  widely  dissimilar  from  those 
of  America;  nor  in  Europe,  which  was  without  a  native 
people  agreeing  at  all  with  American  races;  then  to  Asia 
alone  could  they  look  for  the  origin  of   the  Americans."7* 

33.  It  has  been  demonstrated  that  the  aboriginal  tribes 
were  accustomed  to  practice  under  certain  conditions  the 
rites  of  circumcision, s  baptism,  and  animal  sacrifice/  Her- 
rera,  a  Spanish  writer  of  three  centuries  ago,  states  that 
among  the  primitive  inhabitants  of  Yucatan  baptism  was 
known  by  a  name  that  meant  to  be  born  again."  An  inter- 
esting discovery  of  an  engraved  stone  presenting  a  record  of 
the  ten  commandments  has  been  reported  from  the  Indian 
mounds  of  Ohio."v 

34.  But  it  is  not  alone  in  the  matter  of  custom  and  tradi- 
tion relating  to  pre-Christian  times  that  so  marked  a  resem- 
blance is  found  between  the  peoples  of  the  old  and  the  new 
world.  Many  traditions  and  some  records,  telling  of  the 
pre-destined  Christ  and  His  atoning  death,  were  current 
among  the  native  races  of  this  continent  long  prior  to  the 
advent  of  Christian  discoverers  in  recent  centuries.  Indeed, 
when  the  Spaniards  first  invaded  Mexico,  their  Catholic 
priests  found  a  native  knowledge  of  Christ  and  the  God- 
head, so  closely  corresponding  with  the  doctrines  of  ortho- 

q  John  T.  Short,  North  Americans  of  Antiquity,  (1888.) 

r  Extract  from  lecture  by  Prof.  Waterman,  delivered  in  Bristol,  England, 
1849;  quoted  in  pamphlet  by  Edwin  F.  Parry,  "A  Prophet  of  Latter-days,"  Liver- 
pool, 1898. 

8  Lord  Kingsborough. 

t  Donelly's  "Atlantis,"  p.  144.  * 

u  Tract  "A  Prophet  of  Latter-days,"  by  Edwin  F.  Parry,  p.  106. 

v  See  an  article  by  Elder  George  Reynolds,  in  "Contributor"  (Salt  Lake  City) , 
xvii,  pp.  233. 


298  THE    ARTICLES    OF    FAITH.  [LECT.   XY. 

dox  Christianity,  that  they,  in  their  inability  to  account  for 
the  same,  invented  the  theory  that  Satan  had  planted  among 
the  natives  of  the  country,  an  imitation  gospel  for  the  pur- 
pose of  deluding  the  people.  A  rival  theory  held  that 
Thomas,  the  apostle,  had  visited  the  western  continent,  and 
had  taught  the  gospel  of  Christ.'0 

35.  Lord  Kingsborough,  in  his  comprehensive  and 
standard  work,  refers  to  a  manuscript  by  Las  Casas  the 
Spanish  Bishop  of  Chiapa,  which  writing  is  preserved  in 
the  convent  of  St.  Dominic ;  in  this  the  Bishop  states  that  a 
very  accurate  knowledge  of  the  Godhead  was  found  to  exist 
among  the  natives  of  Yucatan.  One  of  the  bishop's  emissaries 
wrote  that  "he  had  met  with  a  principal  lord,  who  informed 
him  that  they  believed  in  God,  who  resided  in  heaven,  even 
the  Father,  the  Son,  and  the  Holy  Spirit.  The  Father  was 
named  Yeona,  the  Son  Bahab,  who  was  born  of  a  vir- 
gin, named  Chibirias,  and  that  the  Holy  Spirit  was 
called  Euach.  Bahab,  the  Son,  they  said,  was  put  to  death 
by  Eupuro,  who  scourged  Him,  and  put  on  his  head  a  crown 
of  thorns,  and  placed  Him  with  His  arms  stretched  upon  a 
beam  of  wood;  and  that,  on  the  third  day,  He  came  to  life, 
and  ascended  into  heaven,  where  He  is  with  the  Father ; 
that  immediately  after,  the  Euach  came  as  a  merchant, 
bringing  precious  merchandise,  filling  those  who  would 
with  gifts  and  graces,  abundant  and  divine.  "x 

36.  Rosales  affirms  a  tradition  among  the  Chileans  to 
the  effect  that  their  forefathers  were  visited  by  a  wonderful 
personage,  full  of  grace  and  power,  who  wrought  many 
miracles  among  them,  and  taught  them  of  the  Creator  who 
dwelt  in  heaven  in  the  midst  of  glorified  hosts.1'  Prescott 
refers  to  the  symbol  of  the   cross  which  was  found  by  the 

w  See  Pres.  John  Taylor's  Mediation  and  Atonement,  p.  201. 

x  Kingsborough's  Antiquities  of  Mexico. 

y  Rosales,  History  of  Chile.      See  Prest.  Tay lor's Mediatio n  and  Atonement,  p. 


ART.   8.]  THE    BOOK    OF    MORMON.  299 

Catholics  who  accompanied  Cortez,  to  be  common  among 
the  natives  of  Mexico  and  Central  America.  In  addition 
to  this  sign  of  a  belief  in  Christ,  a  ceremony  akin  to  that 
of  the  Lord's  Supper  was  witnessed  with  astonishment  by 
the  invaders.  The  Aztec  priests  were  seen  to  prepare  a 
cake  of  flour,  mixed  with  blood,  which  they  consecrated 
and  distributed  among  the  people,  who  as  they  ate,  "showed 
signs  of  humiliation  and  sorrow,  declaring  it  was  the  flesh 
of  Deity."2 

37.  The  Mexicans  recognize  a  Deity  in  Quetzalcoatl, 
the  traditional  account  of  whose  life  and  death  is  closely 
akin  to  our  history  of  the  Christ,  so  that,  says  President 
John  Taylor,  "we  can  come  to  no  other  conclusion  than 
that  Quetzalcoatl  and  Christ  are  the  same  being.  "a  Lord 
Kingsborough  speaks  of  a  painting  of  Quetzalcoatl,  "in  the 
attitude  of  a  person  crucified,  with  the  impression  of  nails 
in  his  hands  and  feet,  but  not  actually  upon  the  cross." 
The  same  authority  further  says,  "The  seventy-third  plate 
of  the  Borgian  MS.  is  the  most  remarkable  of  all,  for  Quetz- 
alcoatl is  not  only  represented  there  as  crucified  upon  a 
cross  of  Greek  form,  but  his  burial  and  descent  into  hell 
are  also  depicted  in  a  very  curious  manner."  And  again: — 
"The  Mexicans  believe  that  Quetzalcoatl  took  human  nature 
upon  him,  partaking  of  all  the  infirmities  of  man,  and  was 
not  exempt  from  sorrow,  pain  or  death,  which  he  suffered 
voluntarily  to  atone  for  the  sins  of  man."6 

38.  The  source  of  this  knowledge  of  Christ  and  the  God- 
head, to  account  for  which  gave  such  trouble  to  the  Catholic 
invaders  and  caused  them  to  resort  to  extreme  and  un- 
founded theory,  is  plainly  apparent  to  the  student  of  the 
Book   of  Mormon.     We  learn  from  that  sacred   scripture, 

z  Prescott,  Conquest  of  Mexico,  p.  465. 
a  Mediation  and  Atonement,  p.  201;  See  Note  5. 

b  Lord  Kingsborough,  Antiquities  of  Mexico;  see  quotations  by  Pres.  John 
Taylor,  Mediation  and  Atonement,  p.  202. 


300  THE    ARTICLES    OF    FAITH.  [LECT.   XV. 

that  the  progenitors  of  the  native  American  races,  for  cen- 
turies prior  to  the  time  of  Christ's  birth,  lived  in  the  light 
of  direct  revelation,  which,  coming  to  them  through  their 
authorized  prophets,  showed  the  purposes  of  God  respecting 
the  redemption  of  mankind;  and,  moreover,  that  the  risen 
Eedeemer  ministered  unto  them  in  person,  and  established 
His  Church  among  them  with  all  its  essential  ordinances. 
The  people  have  fallen  into  a  state  of  spiritual  degeneracy ; 
many  of  their  traditions  are  sadly  distorted,  and  disfigured 
by  admixture  of  superstition  and  human  invention;  yet  the 
origin  of  their  knowledge  is  plainly  authentic. 

39.  IV.  Concerning  the  Common  Origin  of  the  Native 
Races  on  this  Continent: — That  the  many  tribes  and  nations 
among  the  Indians  and  other  "native  races"  of  America 
are  of  common  parentage  is  very  generally  admitted;  the 
conclusion  is  based  on  the  evident  close  relationship  in 
their  languages,  traditions,  and  customs.  "Mr.  Lewis  H. 
Morgan  finds  evidence  that  the  American  aborigines  had  a 
common  origin  in  what  he  calls  'their  system  of  consan- 
guinity and  affinity.'  He  says,  'The  Indian  nations  from 
the  Atlantic  to  the  Rocky  Mountains,  and  from  the  Arctic 
sea  to  the  Gulf  of  Mexico,  with  the  exception  of  the 
Esquimaux,  have  the  same  system.  It  is  elaborate  and 
complicated  in  its  general  form  and  details;  and,  while 
deviations  from  uniformity  occur  in  the  systems  of  different 
stocks,  the  radical  feature,  are  in  the  main  constant.  This 
identity  in  the  essential  characteristics  of  a  system  so  re- 
markable tends  to  show  that  it  must  have  been  transmitted 
with  the  blood  to  each  stock  from  a  common  original 
source.  It  affords  the  strongest  evidence  yet  obtained  of 
unity  in  origin  of  the  Indian  nations  within  the  regions 
defined.'"' 


c  Baldwin's  "Ancient  America,"  p.  56;  see  citations  of  conclusions  regarding 
the  characteristics  of  aboriginal  Americans  by  Bradford,  in  the  same  work. 


ART.   8.]  THE    BOOK    OF   MORMON.  301 

40.  Baldwin  further  quotes  Bradford's  summary  of  con- 
clusions regarding  the  origin  and  characteristics  of  the 
ancient  Americans,  amongst  which  we  read: — "That  they 
were  all  of  the  same  origin,  branches  of  the  same  race,  and 
possessed  of  similar  customs  and  institutions.  "d  Adair 
writes: — "All  the  various  nations  of  Indians  seem  to  be  of 
one  descent;"  and,  in  support  of  this  conclusion  he  pre- 
sents abundant  evidence  of  similarity  of  language,  habits,  f 
and  customs,  religious  ceremonies;  modes  of  administering 
justice,  etc.e 

41.  Written  Language  of  the  Ancient  Americans: — To 
these  secular,  or  extra-scriptural,  evidences  of  the  authenti- 
city of  the  Book  of  Mormon,  may  be  added  the  agreement 
of  the  record  with  recent  discoveries  regarding  the  written 
language  of  these  ancient  peoples.  The  prophet  Nephi 
states  that  he  made  his  record  on  the  plates  in  "the  language 
of  the  Egyptians,"7  and  we  are  further  told  that  the  brazen 
plates  of  Laban  were  inscribed  in  the  same.9'  Mormon,  who 
abridged  the  voluminous  writings  of  his  predecessors,  and 
prepared  the  plates  from  which  the  modern  translation  was 
made,  employed  also  the  Egyptian  characters.  His  son 
Moroni,  who  completed  the  record,  declares  this  fact ;  but, 
recognizing  a  difference  between  the  writing  of  his  day  and 
that  on  the  earlier  plates,  he  attributed  the  change  to  the 
natural  mutation  through  time,  and  speaks  of  his  own 
record  and  that  of  his  father,  Mormon,  as  being  written  in 
the  "reformed  Egyptian.'"1 

42.  Now  consider  the  testimony  of  Dr.  Le  Plongeon, 
announcing  his  discovery  of  a  sacred  alphabet  among  the 
Mayas  of  Central  America,  which  he  declares  to  be  practi- 

d  The  same. 

e  Adair's  "History  of  the  American  Indians,"  London,  1775. 

/  I  Nephi  i,  2. 

g  Mosiah  i,  4. 

h  Mormon  ix,  32. 


302  THE    ARTICLES    OF    FAITH.  [LECT.   XV. 

cally  identical  with  the  Egyptian  alphabet.  He  states  that 
the  structure  of  the  Maya  sacred  language  closely  resembles 
that  of  the  Egyptians ;  and  he  boldly  proclaims  his  convic- 
tion that  the  two  nations  derived  their  written  language 
from  the  same  source.1  Another  authority  says: — "The  eye 
of  the  antiquarian  cannot  fail  to  be  both  attracted  and  fixed 
by  evidence  of  the  existence  of  two  great  branches  of  the 
hieroglyphical  language, — both  having  striking  affinities 
with  the  Egyptian,  and  yet  distinguished  from  it  by  char- 
acteristics perfectly  American.  "^ 

43.  But  the  Egyptian  is  not  the  only  eastern  language 
found  to  be  represented  in  the  relics  of  American  anti- 
quities ;  the  Hebrew  occurs  in  this  connection  with  at  least 
equal  significance.  That  the  Hebrew  tongue  should  have 
been  used  by  Lehi's  descendents  is  most  natural,  inasmuch 
as  they  were  of  the  House  of  Israel,  transferred  to  the 
western  continent  directly  from  Jerusalem.  That  the  abil- 
ity to  read  and  write  in  that  language  continued  with  the 
IsTephites  until  the  time  of  their  extinction,  is  evident  from 
Moroni's  statement  regarding  the  language  used  on  the 
plates  of  Mormon: — "And  now  behold,  we  have  written  this 
record  according  to  our  knowledge,  in  the  characters  which 
are  called  among  us  the  reformed  Egyptian,  being  handed 
down  and  altered  by  us  according  to  our  manner  of  speech. 
And  if  our  plates  had  been  sufficiently  large,  we  should  have 
written  in  Hebrew ;  but  the  Hebrew  hath  been  altered  by  us 
also."fc  Many  discoveries  of  engravings  and  writings  in 
changed  Hebrew  characters  have  been  reported  from  various 
American  localities ;  and  a  corrupted  form  of  Hebrew  has 
been  recognized  among  the  spoken  language  of  some  of  the 
native  races. 


i  Dr.  August  Le  Plongeon,  in  Review  of  Revieivs,  July,  1895. 
3  "Quarterly  Review,"  October,    1836;    abstracted  in  "Millennial  Star,"  vol. 
xxi,  p.  467. 

k  Mormon  ix,  32-33. 


AKT.   8.]  THE   BOOK    OF   MORMON.  303 

44.  The  following  instances  are  taken  from  an  instructive 
array  of  such,  brought  together  by  Elder  George  Keynolds.' 
Several  of  the  early  Spanish  writers  claim  that  the  natives 
of  some  portions  of  the  land  were  found  speaking  a  corrupt 
Hebrew.  "Las  Casas  so  affirms  with  regard  to  the  inhabit- 
ants of  the  island  of  Hayti.  Lafitu  wrote  a  history  wherein 
he  maintained  that  the  Carribee  language  was  radically 
Hebrew.  Isaac  Nasci,  a  learned  Jew  of  Surinam,  says  of 
the  language  of  the  people  of  G-uiana,  that  all  their  sub- 
stantives are  Hebrew."  Spanish  historians  record  the 
early  discovery  of  Hebrew  characters  on  the  western  con- 
tinent. "Malvenda  says  that  the  natives  of  St.  Michael 
had  tombstones,  which  the  Spaniards  digged  up,  with  sev- 
eral ancient  Hebrew  inscriptions  upon  them."  Between 
1860  and  1865,  four  stones  engraved  with  Hebrew  inscrip- 
tions were  found  in  different  parts  of  Ohio.  One  of  these 
bore  an  engraved  inscription  in  Hebrew  of  the  Ten  Com- 
mandments in  an  abridged  form."1  Parchments  have  also 
been  found,  bearing  in  Hebrew  characters  texts  from  the 
ancient  scriptures. 

45.  In  all  such  writings,  the  characters  and  the  language 
are  allied  to  the  most  ancient  form  of  Hebrew,  and  show 
none  of  the  vowel  signs  and  terminal  letters  which  were  in- 
troduced into  the  Hebrew  of  the  eastern  continent  after  the 
return  of  the  Jews  from  the  Babylonian  captivity.  This  is 
consistent  with  the  fact  that  Lehi  and  his  people  left  Jeru- 
salem shortly  before  the  captivity,  and  therefore  prior  to  the 
introduction  of  the  changes  in  the  written  language. 

46.  Another  Test: — Let  not  the  reader  of  the  Book  of 
Mormon  content  himself  with  such  evidences  as  have  been 
cited  concerning  the  Divine  authenticity  of  this  reputed 
scripture.     There  is  promised  a  surer  and  a  more   effectual 

l  Reynolds'  lecture,  "The  Language  of  the  Book  of  Mormon." 
m  See  page  297. 


304  THE    ARTICLES    OF    FAITH.  [LECT.   XV. 

means  of  ascertaining  the  truth  or  falsity  of  this  marvelous 
volume.  Like  other  scriptures,  the  Book  of  Mormon  is  to 
be  comprehended  through  the  spirit  of  the  scriptures,  and 
this  is  obtainable  only  as  a  gift  from  God.  But  this  gift, 
priceless  though  it  be,  is  promised  unto  all  who  would  seek 
for  it.  Then  to  all  let  us  commend  the  counsel  of  the 
last  writer  in  the  volume,  Moroni,  the  solitary  scribe 
who  sealed  the  book,  afterward  the  angel  of  the 
record  who  brought  it  forth: — "And  when  ye  shall  re- 
ceive these  things,  I  would  exhort  you  that  ye  would  ask 
God,  the  Eternal  Father,  in  the  name  of  Christ,  if  these 
things  are  not  true ;  and  if  ye  shall  ask  with  a  sincere  heart, 
with  real  intent,  having  faith  in  Christ,  he  will  manifest 
the  truth  of  it  unto  you,  by  the  power  of  the  Holy  Ghost ; 
and  by  the  power  of  the  Holy  Ghost  ye  may  know  the 
truth  of  all  things."" 


NOTES: 


1.  Diversity  of  Literary  Style  in  the  Book  of  Mormon :— "There  is 
a  marked  difference  in  the  literary  style  of  Nephi  and  some  of  the  other  earlier 
prophets  from  that  of  Mormon  and  Moroni.  Mormon  and  his  son  are  more  direct 
and  take  fewer  words  to  express  their  ideas  than  did  the  earlier  writers,  at  least 
their  manner  is,  to  most  readers,  the  more  pleasing.  Amos,  the  son  of  Jacob, 
has  also  a  style  peculiar  to  himself.  There  is  another  noticable  fact  that  when 
original  records  or  discourses,  such  as  the  record  of  Limhi,  the  sermons  of  Alma, 
Amulek,  etc.,  the  epistles  of  Helaman,  and  others,  are  introduced  into  Mormon's 
abridgment,  words  and  expressions  are  used  that  appear  nowhere  else  in  the 
Book  of  Mormon.  This  diversity  of  style,  expression,  and  wording  is  a  very 
pleasing  incidental  testimony  to  the  truth  of  the  claim  made  for  the  Book  of 
Mormon,— that  it  is  a  compilation  of  the  work  of  many  writers."— From  Lec- 
tures on  the  Book  of  Mormon,  by  Elder  George  Reynolds. 

2.  Mexican  Date  of  the  Deluge :— In  speaking  of  the  time  of  the  Deluge 
as  given  by  the  Mexican  author,  Ixtilxochitl,  Elder  George  Reynolds  says:  — 
"There  is  a  remarkable  agreement  between  this  writer's  statements  and' the 
Book  of  Genesis.  The  time  from  the  Fall  to  the  Flood  only  differs  sixty, 
possibly  only  live  years,  if  the  following  statement  in  the  Book  of  Doctrine  and 
■Covenants  (cvii,  49)  regarding  Enoch  lengthens  the  chronology:  "And  he  saw  the 
Lord,  and  he  walked  with  him,  and  was  before  his  face  continually;  and  he 
walked  with  God  365  years,  making  him  430  years  old  when  he  was  translated." 
The  same  statement  is  made  in  the  Pearl  of  Great  Price,  page  45,  (1888  ed.)— 


n  Moroni  x.  4-5. 


AKT.   8.]  KOTES.  305 

From  lecture  on  "External  Evidences  of  the  Book  of  Mormon"  by  Elder  Geo. 
Reynolds. 

3.  Ancient  Civilization  in  America:— "That  a  civilization  once  flourished 
in  these  regions  [Central  America  and  Mexico]  much  higher  than  any  the  Span- 
ish conquerors  found  upon  their  arrival,  there  can  be  no  doubt.  By  far  the  most 
important  work  that  has  been  done  among  the  remains  of  the  old  Maya  civiliza- 
tion has  been  carried  on  by  the  Peabody  Museum  of  Harvard  College,  through  a 
series  of  expeditions  it  has  sent  to  the  buried  city  now  called  Copan,  in  Spanish 
Honduras.  In  a  beautiful  valley  near  the  borderland  of  Guatemala,  surrounded 
by  steep  mountains  and  watered  by  a  winding  river,  the  hoary  city  lies  wrapped 
in  the  sleep  of  ages.  The  ruins  at  Copan,  although  in  a  more  advanced  state  of 
■destruction  than  those  of  the  Maya  cities  of  Yucatan,  have  a  general  similarity 
to  the  latter  in  the  design  of  the  buildings,  and  in  the  sculptures,  while  the  char- 
acters in  the  inscriptions  are  essentially  the  same.  It  would  seem,  therefore, 
that  Copan  was  a  city  of  the  Mayas;  but  if  so  it  must  have  been  one  of  their 
most  ancient  settlements,  fallen  into  decay  long  before  the  cities  of  Yucatan 
reached  their  prime.  The  Maya  civilization  was  totally  distinct  from  the  Aztec 
or  Mexican;  it  was  an  older  and  also  a  much  higher  civilization."  Henry  C. 
Walsh,  in  article  "Copan,  a  City  of  the  Dead"  Harpers'  Weekly,  October 
1897. 

Baldwin,  in  his  valuable  work  "Ancient  America"  incorporates  the  conclusions 
announced  by  Bradford  in  regard  to  the  ancient  occupants  of  North  America,  as 
follows:— 

"That  they  were  all  of  the  same  origin,  branches  of  the  same  race,  and  pos- 
sessed of  similar  customs  and  institutions. 

"That  they  were  populous,  and  occupied  a  great  extent  of  territory. 

"That  they  had  arrived  at  a  considerable  degree  of  civilization,  were  associated 
in  large  communities,  and  lived  in  extensive  cities. 

"That  they  possessed  the  use  of  many  of  the  metals,  such  as  lead,  copper, 
gold,  and  silver,  and  probably  the  art  of  working  in  them. 

"That  they  sculptured  in  stone,  and  sometimes  used  that  material  in  the  con- 
struction of  their  edifices. 

"That  they  had  the  knowledge  of  the  arch  of  receding  steps;  of  the  art  of 
pottery,  producing  urns  and  utensils  formed  with  taste,  and  constructed  upon  the 
principles  of  chemical  composition;  and  the  art  of  brick-making. 

"That  they  worked  the  salt  springs,  and  manufactured  salt. 

"That  they  were  an  agricultural  people,  living  under  the  influence  and  pro- 
tection of  regular  forms  of  governments. 

"That  they  possessed  a  decided  system  of  religion,  and  a  mythology  connected 
with  astronomy,  which,  with  its  sister  science,  geometry,  was  in  the  hands  of  the 
priesthood. 

"That  they  were  skilled  in  the  art  of  fortification. 

"That  the  epoch  of  their  original  settlement  in  the  United  States  is  of  great 
antiquity;  and  that  the  only  indications  of  their  origin  to  be  gathered  from  the 
locality  of  their  ruined  monuments,  point  toward  Mexico."— Baldwin,  Ancient 
America,  p.  56. 

4.  American  Traditions  Concerning  the  Deluge:— "Don  Francisco 
Munoz  de  la  Vega,  the  Bishop  of  that  diocese  (Chiapas), certifies  in  the  prologue  to 
his  "Diocesan  Constitutions,'  declaring  that  an  ancient  manuscript  of  the  primi- 
tive Indians  of  that  province,  who  had  learned  the  art  of   writing,  was  in  his 

21 


306  THE    ARTICLES    OF    FAITH.  [LECT.   XV. 

record  office,  who  retained  the  constant  tradition  that  the  father  and  founder  of 
their  nation  was  named  Teponahuale,  which  signifies  lord  of  the  hollow  piece  of 
wood:  and  that  he  was  present  at  the  building  of  the  Great  Wall,  for  so  they 
named  the  Tower  of  Babel;  and  beheld  with  his  own  eyes  the  confusion  of 
language;  after  which  event,  God,  the  Creator,  commanded  him  to  come  to 
these  extensive  regions,  and  to  divide  them  amongst  mankind.— Lord  Kings- 
borough,  Mexican  Antiquities,  vol.  viii,  p.  25. 

"It  is  found  in  the  histories  of  the  Toltecs  that  this  age  and  first  world,  as  they 
call  it,  lasted  1716  years:  that  men  were  destroyed  by  tremendous  rains  and 
lightDings  from  the  sky,  and  even  all  the  land,  without  the  exception  of  any- 
thing, and  the  highest  mountains,  were  covered  up  and  submerged  in  water  fif- 
teen cubits  (caxtolmolatli) ;  and  here  they  added  other  fables  of  how  men  came 
to  multiply  from  the  few  who  escaped  from  this  destruction  in  a'toptlipetlocali;' 
that  this  word  nearly  signifies  a  close  chest;  and  how,  after  men  had  multiplied, 
they  erected  a  very  high  'zacuali,' which  is  today  a  tower  of  great  height,  in  order 
to  take  refuge  in  it  should  the  second  world  (age)  be  destroyed.  Presently  their 
languages  were  confused,  and,  not  being  able  to  understand  each  other,  they 
went  to  different  parts  of  the  earth."— The  same,  vol.  ix,  p.  321. 

"The  most  important  among  the  American  traditions  are  the  Mexican,  for 
they  appear  to  have  been  definitely  fixed  by  symbolic  and  mnemonic  paintings 
before  any  contact  with  Europeans.  According  to  these  documents,  the  Noah  of 
the  Mexican  cataclysm  was  Coxcox,  called  by  certain  people  Teocipactli  or 
Tezpi.  He  had  saved  himself,  together  with  his  wife  Xochiquetzal,  in  a  bark, 
or,  according  to  other  traditions,  on  a  raft  made  of  cypress- wood,  (Cypressus 
disticha).  Paintings  retracing  the  deluge  of  Coxcox  have  been  discovered 
among  the  Aztecs,  Miztecs,  Zapotecs,  Tlascaltecs,  and  Mechoacaneses.  The 
tradition  of  the  latter  is  still  more  strikingly  in  conformity  with  the  story  as  we 
have  it  in  Genesis,  and  in  Chaldean  sources.  It  tells  how  Tezpi  embarked  in  a 
spacious  vessel  with  his  wife,  his  children,  and  several  animals,  and  grain, 
whose  preservation  was  essential  to  the  subsistence  of  the  human  race.  When 
the  great  god  Tezcatlipoca  decreed  that  the  waters  should  retire,  Tezpi  sent  a 
vulture  from  the  bark.  The  bird,  feeding  on  the  carcases  with  which  the  earth 
was  laden,  did  not  return.  Tezpi  sent  out  other  birds,  of  which  the  humming 
bird  only  came  back,  with  a  leafy  branch  in  its  beak.  Then  Tezpi,  seeing  that 
the  country  began  to  vegetate,  left  his  bark  on  the  mountain  of  Colhuacan." 
— Donelly's  Atlantis,  p.  99. 

The  tradition  of  a  Deluge,  "was  the  received  notion  under  some  form  or  other, 
of  the  most  civilized  people  in  the  Old  World,  and  of  the  barbarians  of  the  New. 
The  Aztecs  combined  with  this  some  particular  circumstances  of  a  more  arbi- 
trary character,  resembling  the  accounts  of  the  east.  They  believed  that  two 
persons  survived  the  Deluge,  a  man  named  Coxcox  and  his  wife.  Their  heads 
are  represented  in  ancient  painting,  together  with  a  boat  floating  on  the  waters 
at  the  foot  of  a  mountain.  A  dove  is  also  depicted,  with  a  hieroglyphical  emblem 
of  language  in  his  mouth;  which  he  is  distributing  to  the  children  of  Coxcox, 
who  were  born  dumb.  The  neighboring  people  of  Michoacan,  inhabiting  the 
same  high  plains  of  the  Andes,  had  a  still  further  tradition,  that  the  boat  in 
which  Tegpi,  their  Noah,  escaped,  was  filled  with  various  kinds  of  animals  and 
birds.  After  some  time  a  vulture  was  sent  out  from  it,  but  remained  feeding  on 
the  dead  bodies  of  the  giants  which  had  been  left  on  the  earth  as  the  waters 
subsided.       The    little    humming    bird,    huitzitzilin,  was  then  sent  forth,  and 


ART.  8.]  NOTES.  307 

returned  with  a  twig  in  his  mouth.  The  coincidence  of  both  these  accounts 
with  the  Hebrew  and  Chaldean  narratives  is  obvious."— Prescott,  Conquest' of 
Mexico,  pp.  463-4. 

5.  Mexican  Tradition  Concerning  the  Savior:— "The  story  of  the  life 
of  the  Mexican  divinity,  Quetzalcoatl,  closely  resembles  that  of  the  Savior;  so 
closely,  indeed,  that  we  can  come  to  no  other  conclusion  than  that  Quetzalcoatl 
and  Christ  are  the  same  being.  But  the  history  of  the  former  has  been  handed 
down  to  us  through  an  impure  Lamanitish  source,  which  has  sadly  disfigured  and 
perverted  the  original  incidents  and  teachings  of  the  Savior's  life  and  ministry. 
Regarding  this  god,  Humboldt  writes,  'How  truly  surprising  is  it  to  find  that  the 
Mexicans,  who  seem  to  have  been  unacquainted  with  the  doctrine  of  the  migra- 
tion of  the  soul  and  the  Metempsychosis  should  have  believed  in  the  incarnation  of 
the  only  Son  of  the  supreme  God,  Tomacateuctli.  For  Mexican  mythology,  speaking 
of  no  other  Son  of  God  except  Quetzalcoatl,  who  was  born  of  Chimelman,  the 
virgin  of  Tula  (without  man) ,  by  His  breath  alone,  by  which  may  be  signified 
His  word  or  will,  when  it  was  announced  to  Chimelman,  by  the  celestial  mes- 
senger whom  He  despatched  to  inform  her  that  she  should  conceive  a  son,  it 
must  be  presumed  this  was  Quetzalcoatl,  who  was  the  only  son.  Other  authors 
might  be  adduced  to  show  that  the  Mexicans  believe  that  this  Quetzalcoatl  was 
both  God  and  man;  that  He  had,  previously  to  His  incarnation,  existed  from 
eternity,  and  that  He  had  been  the  Creator  both  of  the  world  and  man;  and  that 
He  had  descended  to  reform  the  world  by  endurance,  and  being  King  of  Tula,  was 
crucified  for  the  sins  of  mankind,  etc.,  as  is  plainly  declared  in  the  tradition  of 
Yucatan,  and  mysteriously  represented  in  the  Mexican  paintings.' "— Pres. 
John  Taylor,  Mediation  and  Atonement,  p.  201. 

6.  Discoveries  of  Hebrew  Inscriptions  on  .Stone:— "Between  1860  and 
1865,  four  different  stones  with  Hebrew  inscriptions  upon  them  were  found  in 
Licking  County,  Ohio,  though  not  all  in  the  same  neighborhood.  On  one,  which 
some  suppose  had  been  worn  as  an  amulet,  was  a  Hebrew  inscription,  which  was 
translated,  'May  the  Lord  have  mercy  on  him  a  nephel;'  that  is,  one  of  untimely 
birth.  Elder  Orson  Pratt,  however,  was  of  the  opinion  that  the  final  letter  was 
a  't,'and  that  the  legend  should  read, 'May  the  Lord  have  mercy  on  him  a  Nephite.' 

"Another  of  the  stones  bears  a  Hebrew  inscription  on  each  of  its  four  sides. 
These  inscriptions  when  translated  read:  'The  King  of  the  Earth;  The. Law  of 
the  Lord;  The  Word  of  the  Lord;  The  Holy  of  Holies.'  It  would  be  difficult  to 
conceive  that  such  an  inscription  would  be  put  upon  a  stone  by  persons  not 
acquainted  with  the  law  and  with  the  word  of  the  Lord;  or  who  had  not  some 
idea  regarding  temple  ordinances,  and  what  the  Holy  of  Holies  implies.  But  a 
people  like  the  Nephites  would  in  all  respects  answer  the  requirements,  as  they 
were  trained  in  both  the  law  and  the  gospel."— Elder  Geo.  Reynolds,  in  his  lec- 
ture, "  The  Language  of  the  Book  of  Mormon.'" 

7.  Survival  of  the  Hebrew  Language  among  American  Tribes :— "It 
is  claimed  that  such  survivals  are  numerous  in  the  religious  songs  and  cere- 
monies of  many  of  the  tribes.  A  number  of  writers  who  visited  or  resided  among 
the  tribes  of  the  northern  continent,  assert  that  the  words  Yehovah,  Yah,  Ale, 
and  Hallelujah,  could  be  distinctly  heard  in  these  exercises.  Laet  and  Escar- 
botus  assure  us  that  they  often  heard  the  South  American  Indians  repeat  the 
sacred  word  Hallelujah."— Elder  George  Reynolds:  "  The  Language  of  the  Book 
of  Mormon." 


308  THE    ARTICLES    OF    FAITH.  [LECT.   XVI 


LECTUKE  XVI. 

REVELATION,  PAST,  PRESENT,  AND  FUTURE. 

Article  9 :— We  believe  all  that  God  has  revealed,  all  that  He  does  now  re- 
veal; and  we  believe  that  He  will  yet  reveal  many  great  and  important  things 
pertaining  to  the  kingdom  of  God. 

1.  What  is  Revelation? — In  a  theological  sense,  the  term 
revelation  signifies  the  making  known  of  Divine  truth  by 
communication  from  the  heavens.  The  Greek — apocalypsis, 
which  closely  corresponds  with  our  word  revelation,  expresses 
an  uncovering,  or  a  disclosure  of  that  which  had  been  wholly 
or  in  part  hidden, — the  drawing  aside  of  a  veil.  An  Angli- 
cized form  of  the  Greek  term, — Apocalypse — is  sometimes 
used  to  designate  the  particular  Revelation  given  to  John 
upon  the  Isle  of  Patmos,  the  record  of  which  forms  the  last 
book  of  the  N"ew  Testament  as  at  present  compiled.  Divine 
revelation,  as  illustrated  by  numerous  examples  in  scripture, 
may  consist  of  disclosures  or  declarations  concerning  the 
attributes  of  Deity,  or  of  an  expression  of  the  Divine  will 
regarding  the  affairs  of  men. 

2.  The  word  inspiration  is  sometimes  invested  with  a 
signification  almost  identical  with  that  of  revelation;  though, 
by  its  origin  and  early  usage  it  possessed  a  distinctive  mean- 
ing. To  inspire,  is  literally  to  animate  with  the  spirit;  a 
man  is  inspired  when  under  the  influence  of  a  power  other 
than  his  own.  Divine  inspiration  may  be  regarded  as  a 
lower  or  less  comprehensive  manifestation  of  the  heavenly 
influence  upon  man,  than  is  shown  in  revelation.  The  dif- 
ference therefore  is  rather  one  of  degree  than  of  kind.  By 
neither  of  these  directing   processes   does  the  Lord  deprive 


ART.    9.  J  REVELATION.  309 

the  human  subject  of  agency  or  individuality;"  as  is  proved 
by  the  marked  peculiarities  of  style  and  method  character- 
izing the  several  books  of  holy  writ.  Yet,  in  the  giving  of 
revelation,  a  more  direct  influence  is  exercised  upon  the 
human  recipient  of  the  God-given  message,  than  is  the  case 
under  the  weaker,  though  no  less  truly  Divine,  effect  of 
inspiration. 

3.  The  directness  and  plainness  with  which  God  may 
communicate  with  man,  is  dependent  upon  the  purity  and 
general  fitness  of  the  person.  One  may  be  susceptible  to 
inspiration  in  its  lower  and  simpler  phases  only;  another 
may  be  so  thoroughly  responsive  to  this  power,  as  to  be 
capable  of  receiving  direct  revelation ;  and  this  higher  in- 
fluence again  may  manifest  itself  in  varying  degrees,  and 
with  a  greater  or  lesser  shrouding  of  the  Divine  personality. 
Consider  the  Lord's  words  to  Aaron  and  Miriam  who  had 
been  guilty  of  disrespect  toward  Moses  the  chosen  revelator : 
— "And  the  Lord  came  down  in  the  pillar  of  the  cloud, 
and  stood  in  the  door  of  the  tabernacle,  and  called  Aaron 
and  Miriam:  and  they  both  came  forth.  And  he  said, 
Hear  now  my  words:  If  there  be  a  prophet  among  you,  I 
the  Lord  will  make  myself  known  unto  him  in  a  vision,  and 
will  speak  unto  him  in  a  dream.  My  servant  Moses  is  not 
so,  who  is  faithful  in  all  mine  house.  With  him  will  I 
speak  mouth  to  mouth,  even  apparently,  and  not  in  dark 
speeches;   and  the  similitude  of  the  Lord  shall  he  behold."5 

4.  We  have  seen  that  among  the  most  conclusive  proofs 
of  the  existence  of  a  Supreme  Being,  is  that  afforded  by 
direct  revelation  from  God  Himself,  and  that  some  knowl- 
edge of  the  attributes  and  personality  of  God  is  essential  to 
any  rational  exercise  of  faith  in  Him.  We  can  but  im- 
perfectly respect  an  authority    whose   very   existence  is  a 


a  See  Notes  1  and  3. 
b  Numb,  xii,  5-8. 


310  THE    ARTICLES    OF    FAITH.  [LECT.   XVI. 

matter  of  uncertainty  and  conjecture  with  us;  therefore,  if 
we  are  to  implicitly  trust  and  truly  love  our  Creator,  we 
must  know  something  of  Him.  Though  the  veil  of  mortal- 
ity, with  all  its  thick  obscurity,  may  shut  the  light  of  the 
Divine  presence  from  the  sinful  heart,  that  separating  cur- 
tain may  be  drawn  aside  and  the  heavenly  light  may  shine 
into  the  righteous  soul.  By  the  listening  ear,  attuned  to 
the  celestial  music,  the  voice  of  God  has  been  heard,  declar- 
ing His  personality  and  will ;  to  the  eye  that  is  freed  from 
the  motes  and  beams  of  sin,  single  in  its  search  after  truth, 
the  hand  of  God  has  been  made  visible;  within  the  soul 
properly  purified  by  devotion  and  humility,  the  mind  of  God 
has  been  revealed. 

5.  Revelation  is  God's  Means  of  Communication : — We  have 
no  record  of  a  period  of  time  during  which  an  authorized 
minister  of  Christ  has  dwelt  on  earth,  when  the  Lord  did 
not  make  known  to  that  servant  the  Divine  will  concerning 
the  people.  As  has  been  shown,  no  man  can  take  upon 
himself  by  his  own  act  alone,  the  honor  and  dignity  of  the 
ministry.  To  become  an  authorized  minister  of  the  Gospel, 
4 'a  man  must  be  called  of  God,  by  prophecy,  and  by  the  lay- 
ing on  of  hands,  by  those  who  are  in  authority,"  and  ''those 
in  authority"  must  have  been  similarly  called.  When  thus 
commissioned,  the  chosen  one  speaks  by  a  power  greater 
than  his  own,  in  preaching  the  gospel  and  in  administering 
the  ordinances  thereof;  he  may  verily  become  a  prophet 
unto  the  people.  The  Lord  has  consistently  recognized  and 
honored  his  servants  so  appointed.  He  has  magnified  their 
office  in  proportion  to  their  own  worthiness,  making  them 
living  oracles  of  the  Divine  will.  This  has  been  true  of 
every  dispensation  of  the  work  of  God. 

6.  It  is  a  privilege  of  the  Holy  Priesthood  to  commune 
with  the  heavens,  and  to  learn  the  immediate  will  of  the 
Lord;  this  communion  may  be  effected  through  the  medium 


ART.    9.]  REVELATION.  311 

of  dreams  and  visions,  through  the  visitation  of  angels,  or 
by  the  higher  endowment  of  face  to  face  communication 
with  the  Lord.c  The  inspired  utterances  of  men  who  speak 
by  the  power  of  the  Holy  Ghost  are  scripture  unto  the 
people.**  In  specific  terms  the  promise  has  been  given,  that 
the  Lord  would  recognize  the  medium  of  prophecy  through 
which  to  make  His  will  and  purposes  known  unto  man: — 
"Surely  the  Lord  God  will  do  nothing  but  He  revealeth  His 
secret  unto  His  servants  the  prophets. "e  Not  all  men  may 
attain  the  position  of  special  revelators: — "The  secret  of 
the  Lord  is  with  them  that  fear  Him,  and  He  will  show  them 
His  covenant."7  Such  men  are  oracles  of  truth,  privileged 
counselors,  friends  of  God.*7 

7.  Revelation  in  Ancient  Times: — Unto  Adam,  the  pa- 
triarch of  the  race,  to  whom  were  committed  the  keys  of  the 
first  dispensation,  God  revealed  His  will  and  gave,  com- 
mandments.'1 While  living  in  a  state  of  child-like  inno- 
cence prior  to  the  Fall,  Adam  had  direct  communication 
with  the  Lord;  then,  through  transgression  the  man  was 
driven  from  Eden;  but  he  took  with  him  some  remem- 
brance of  his  former  happy  state,  including  a  personal  knowl- 
edge of  the  existence  and  attributes  of  his  Creator.  While 
sweating  under  the  penalty  fore-told  and  fulfilled  upon  him, 
tilling  the  earth  in  a  struggle  for  bread,  he  continued  to 
call  upon  the  Lord.  As  Adam  and  his  wife,  Eve,  prayed  and 
toiled,  "they  heard  the  voice  of  the  Lord  from  the  way 
towards  the  garden  of  Eden,  speaking  unto  them ;  and  they 
saw  Him  not,  for  they  were  shut  out  from  His  presence ; 
and  He  gave  unto  them  commandments."' 

c  See  pp.  35-38,  and  Lecture  xii. 

d  Doc.  and  Cov,  lxviii,  4. 

e  Amos  iii,  7;  see  also  I  Nephi  xxii,  2. 

/  Psalms  xxv,  14. 

g  John  xv,  14-15, 

h  Gen.  ii,  15-20;  Pearl  of  Great  Price,  p.  12,  (1888  ed.) 

i  Pearl  of  Great  Price,  p.  18;  see  also  Doc.  and  Cov.,  Lectures  on  Faith,  ii,  19-25. 


312  THE    AKTICLES    OF    FAITH.  [LECT.   XVI. 

8.  The  patriarchs  who  succeeded  Adam  were  blessed 
with  the  gift  of  revelation  in  varying  degrees ;  Enoch,  the 
seventh  in  the  line  of  descent  was  particularly  endowed?  We 
learn  from  the  Old  Testament  that  Enoch  "walked  with 
God,"  and  that,  when  he  had  reached  the  age  of  365  years 
"he  was  not,  for  God  took  him."i  From  the  New  Testa- 
ment we  learn  something  more  regarding  his  ministry  f  and 
the  Pearl  of  Great  Price  gives  us  a  fuller  account  of  the 
Lord's  dealings  with  this  chosen  Seer.'  Unto  him  were 
made  known  the  plan  of  redemption,  and  the  prospective 
history  of  the  race  down  to  the  meridian  of  time,  thence  to 
the  millennium  and  the  final  judgment.  Unto  Noah,  the 
Lord  revealed  His  intentions  regarding  the  impending 
deluge ;  by  this  prophetic  voice  the  people  were  warned  and 
urged  to  repent;  disregarding  it  and  rejecting  the  message, 
they  were  destroyed  in  their  iniquity.  With  Abraham, 
God's  covenant  was  established;  unto  him  was  revealed  the 
course  of  the  creative  events."1  And  this  covenant  was  con- 
firmed unto  Isaac  and  Jacob. 

9.  Through  revelation,  God  commissioned  Moses  to  lead 
Israel  from  bondage.  From  the  burning  bush  on  Horeb, 
the  Lord  declared  to  the  man  thus  chosen,  "I  am  the  God 
of  thy  father,  the  God  of  Abraham,  the  God  of  Isaac,  and 
the  God  of  Jacob."71  In  all  the  troublous  scenes  between 
Moses  and  Pharaoh,  the  Lord  continued  His  communica- 
tions unto  His  servant,  who  appeared  amidst  the  glory  of  the 
Divine  endowment,  a  veritable  God  unto  the  heathen  king.0 
And  throughout  the  wearisome  forty  years'  journeying  in 
the  wilderness,  the  Lord  ceased  not   to  honor  His  chosen 


j  Gen.  v,  18-24. 

k  Jude  14. 

I  Pearl  of  Great  Price,  pp.  28-45,  (1888  ed.) 

m  Gen.  xvii,  xviii;  Pearl  of  Great  Price,  pp.  49-70— Book  of  Abraham. 

n  Exodus  iii,  2-6. 

o  Exodus  iv,  16;  vii,  1. 


AET.   9.]  REVELATION,  313 

prophet.  So  may  we  trace  the  line  of  revelators, — men  who 
have  stood,  each  in  his  time,  as  the  medium  between  God 
and  the  people,  receiving  instruction  from  the  source  Divine, 
and  transmitting  it  to  the  masses, — from  Moses  to  Joshua, 
and  on  through  the  Judges  to  David  and  Solomon,  thence 
to  John,  who  was  the  immediate  fore-runner  of  the  Messiah. 

10.  Christ  Himself  was  a  Revelator: — Notwithstanding 
His  personal  authority,  God  though  He  had  been  and  was, 
while  the  Christ  lived  as  a  man  among  men,  He  declared 
His  work  to  be  that  of  One  greater  than  Himself,  by  whom 
He  had  been  sent,  and  from  whom  He  received  instructions. 
Note  His  words : — "For  I  have  not  spoken  of  myself;  but  the 
Father  which  sent  me,  he  gave  me  a  commandment,  what  I 
should  say,  and  what  I  should  speak.  And  I  know  that 
his  commandment  is  life  everlasting:  whatsoever  I  speak 
therefore,  even  as  the  Father  said  unto  me,  so  I  speak.  "p 
Further:  "I  can  of  mine  own  self  do  nothing:  as  1  hear,  I 
judge:  and  my  judgment  is  just;  because  I  seek  not  mine 
own  will,  but  the  will  of  the  Father  which  hath  sent  me."3 
And  again,  "The  words  that  I  speak  unto  you  I  speak  not 
of  myself :  but  the  Father  that  dwelleth  in  me,  he  doeth  the 
works.  *  *  *  And  as  the  Father  gave  me  command- 
ment, even  so  do  I."r 

11.  The  Apostles  likewise,  left  to  bear  the  burden  of 
the  Church  after  the  departure  of  the  Master,  looked  to 
heaven  for  guidance,  expected  and  received  the  word  of  rev- 
elation to  direct  them  in  their  exalted  ministry.  Paul  writ- 
ing to  the  Corinthians  said: — "But  God  hath  revealed  them 
[divine  truths]  unto  us  by  his  Spirit :  for  the  Spirit  search- 
eth  all  things,  yea,  the  deep  things  of  God.  For  what  man 
knoweth  the  things  of  a  man,  save  the  spirit  of  man  which 


p  John  xii,  49-50. 
q  John  v,  30. 
r  John  xiv,  10,  31 


314  THE    ARTICLES    OF    FAITH.  [LECT.   XVI. 

is  in  him?  even  so  the  things  of  God  knoweth  no  man,  but 
the  Spirit  of  God.  Now  we  have  received,  not  the  spirit  of 
the  world,  but  the  Spirit  which  is  of  God;  that  we  might 
know  the  things  that  are  freely  given  to  us  of  God.  "s 

12.  John  also,  declares  that  the  book  which  is  known 
specifically  as  the  Revelation  was  not  written  of  his  own 
wisdom,  but  that  it  is: — "The  Revelation  of  Jesus  Christ, 
which  God  gave  unto  him,  to  shew  unto  his  servants 
things  which  must  shortly  come  to  pass ;  and  he  sent  and 
signified  it  by  his  angel  unto  his  servant  John."' 

13.  Continual  Revelation  Necessary: — The  scriptures  are 
conclusive  as  to  the.  fact,  that  from  Adam  to  John  the 
Revelator,  God  directed  the  affairs  of  His  people  by  personal 
communication  through  chosen  servants.  As  the  written 
word — the  record  of  revelation  previously  given, — grew  with 
time,  that  became  a  law  unto  the  people ;  but  in  no  period 
was  that  deemed  sufficient.  While  the  revelations  of  the 
past  have  ever  been  indispensable  as  guides  to  the  people, 
showing  forth  as  they  do,  the  plan  and  purpose  of  God's 
dealings  under  particular  conditions,  they  may  not  be 
universally  and  directly  applicable  to  the  circumstances  of 
succeeding  times.  Many  of  the  revealed  laws  are  of  general 
application  to  all  men  in  all  ages;  e.g. :  the  commandments 
"Thou  shalt  not  steal,"  "Thou  shalt  not  kill,"  "Thou 
shalt  not  bear  false  witness,"  and  other  injunctions  regard- 
ing the  duty  of  man  toward  his  fellows,  most  of  which  are 
so  plainly  just  as  to  be  approved  by  the  human  conscience, 
even  without  the  direct  word  of  Divine  command.  Other 
laws  may  be  equally  general  in  application,  yet  they  derive 
their  validity  as  Divine  ordinances  from  the  fact  that  they 
have  been  authoritatively  instituted  as  such ;  as  examples  of 
this  class,  we  may  consider  the  requirements  concerning  the 


s  I  Corinthians  II,  10-12. 
t  Rev.  i,  1. 


ART.   9.  |  REVELATION.  315 

sanctity  of  the  Sabbath ;  the  necessity  of  baptism  as  a  means 
of  securing  forgiveness  of  sins;  the  ordinances  of  confirma- 
tion, the  sacrament,  etc.  Eevelations  of  yet  another  kind 
are  on  record,  such  as  have  been  given  to  meet  the  condi- 
tions of  particular  times ;  these  may  be  regarded  as  special, 
or  circumstantial  revelations;  e.g.,  the  instructions  to  Noah 
regarding  the  building  of  the  ark  and  the  warning  of  the 
people ;  the  requirement  made  of  Abraham  that  he  leave  the 
land  of  his  nativity  and  sojourn  in  a  strange  country;  the 
command  to  Moses,  and  through  him  to  Israel,  relative  to  the 
exodus  from  Egypt ;  the  revelations  given  to  Lehi  directing 
the  departure  of  his  company  from  Jerusalem,  their  jour- 
neying in  the  wilderness,  the  building  of  a  ship,  and  their 
voyage  on  the  great  waters  to  another  hemisphere. 

14.  It  is  at  once  unreasonable,  and  directly  contrary  to 
our  conception  of  the  unchangeable  justice  of  God,  to 
believe  that  He  will  bless  the  Church  in  one  dispensation 
with  a  present  living  revelation  of  His  will ;  and  in  another 
leave  the  Church,  to  which  He  gives  His  name,  to  live  as 
best  it  may  according  to  the  laws  of  a  by-gone  age.  True, 
through  apostasy,  the  authority  of  the  priesthood  may  have 
been  taken  from  the  earth  for  a  season,  leaving  the  people  in 
a  condition  of  darkness,  with  the  windows  of  heaven  shut 
against  them;  but  at  such  times,  God  has  recognized  no 
earthly  Church  as  His  own,  nor  any  prophet  to  declare  with 
authority  "Thus  saith  the  Lord." 

15.  In  support  of  the  doctrine  that  revelation  specially 
adapted  to  existing  conditions  is  characteristic  of  God's 
dealings  with  His  people,  we  have  the  fact  of  laws  having 
been  ordained  and  subsequently  repealed,  when  a  more 
advanced  stage  of  the  Divine  plan  had  been  reached.  Thus, 
the  law  of  Moses"  was  strictly  binding  upon  Israel  from  the 
time  of  the  exodus  to  that  of    Christ's    ministry;  but  its 

u  Exo.  xxi;  Lev.  i;  Deut.  xii. 


316  THE    ARTICLES    OF    FAITH.  [LECT.   XVI. 

repeal  was  declared  by  the  Savior  Himself/  and  a  higher 
law  than  that  "of  carnal  commandments,"  which  had  been 
given  "because  of  transgression,"  was  instituted  in  its 
stead. 

16.  From  the  scriptures  cited,  and  from  numerous  other 
assurances  of  holy  writ,  it  is  evident  that  continual  revela- 
tion has  ever  been  characteristic  of  the  living  Church.  It 
is  equally  plain  that  revelation  is  essential  to  the  existence 
of  the  Church  in  an  organized  state  on  the  earth.  If  to 
have  authority  to  preach  the  gospel,  and  administer 
in  the  ordinances  of  the  same,  a  man  must  be  called 
of  God,  "by  prophecy""'  it  is  evident  that  in  the 
absence  of  direct  revelation,  the  Church  would  be  left 
without  authorized  officers,  and  would,  in  consequence, 
become  extinct.  The  prophets  and  patriarchs  of  old,  the 
judges,  the  priests,  and  every  authorized  servant  from 
Adam  to  Malachi,  were  called  by  direct  revelation  mani- 
fested through  the  special  word  of  prophecy.  This  was 
true  also  of  John  the  Baptist,*  of  Christ  Himself,  and  of 
the  apostles"  and  lesser  officers*  of  the  Church,  as  long  as 
an  organization  recognized  of  God  remained  on  the  earth. 
Without  the  gift  of  continual  revelation  there  can  be  no 
authorized  ministry  on  the  earth;  and  without  officers  duly 
commissioned  there  can  be  no  Church  of  Christ. 

17.  Revelation  is  essential  to  the  Church,  not  only  for 
the  proper  calling  and  ordination  of  its  ministers,  but  also 
that  the  officers  so  chosen  may  be  guided  in  their  ministra- 
tions : — to  teach  with  authority  the  doctrines  of  salvation ; 
to  admonish,  to  encourage,  and  if  necessary  to  reprove  the 
people ;  and  to  declare  unto  them  by  prophecy  the  purposes 


v  Matt,  v,  17-48. 

w  See  Lecture  x,  page  184. 

x  Luke  i,  13-18, 

y  John  xv ;  Acts  i,  12-26. 

z  Acts  xx,  28;  I  Tim.  iv,  14;  Titus  i,  5. 


ART.   9.]  REVELATION.  317 

and  will  of  God  respecting  the  Church,  present  and  future. 
The  promise  of  salvation  is  not  limited  by  time,  place,  or 
persons.  So  taught.  Peter  on  Pentecost  day,  assuring  the 
multitude  of  their  eligibility  to  blessing: — "For  the  prom- 
ise is  unto  you,"  said  he,  "and  to  your  children,  and  to  all 
that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
call.""  Salvation  with  all  the  gifts  of  God,  was  of  old  for 
Jew  and  Greek  alike;6  the  same  Lord  over  all,  rich  unto 
those  that  call  upon  Him,  without  difference.0 

18.  Alleged  Objections  in  Scripture: — The  opponents  of 
the  doctrine  of  continual  revelation  quote,  with  gross  per- 
version of  meaning,  certain  scriptural  passages,  to  sustain 
their  heresy ;  among  such  scriptures  are  the  following.  The 
words  of  John  with  which  he  approaches  the  conclusion  of 
his  book  are  these: — "For  I  testify  unto  every  man  that 
heareth  the  words  of  the  prophecy  of  this  book,  If  any 
man  shall  add  unto  these  things,  God  shall  add  unto  him 
the  plagues  that  are  written  in  this  book :  And  if  any  man 
shall  take  away  from  the  words  of  the  book  of  this  prophecy, 
God  shall  take  away  his  part  out  of  the  book  of  life,  and  out 
of  the  holy  city,  and  from  the  things  which  are  written  in 
this  book.'"*  To  apply  these  sayings  to  the  Bible  as  it  was 
afterward  compiled  is  wholly  unjustified,  for  surely  John 
did  not  write  with  a  knowledge  that  his  book  would  be  the 
concluding  section  of  any  such  compilation  of  the  scrip- 
tures as  we  now  possess  in  our  Bible.  John  had  reference 
to  his  own  words,  which,  having  come  to  him  by  revelation, 
were  sacred;  and  to  alter  such,  by  omission  or  addition, 
would  be  to  modify  the  words  of  God.  The  sin  of  altering 
any  other  part  of  the  revealed  word  would  be  equally  great. 
Moreover,  in  this  oft-quoted  passage,  no  intimation  is  given 

a  Acts  ii,  39. 

b  Rom.  x,  12:  Gal.  iii,  28;  Col.  iii,  11. 

c  Rom.  iii,  22. 

d  Rev.  xxii,  18-19;  see  also  Doc.  and  Cov.  xx,  35. 


318  THE    ARTICLES    OF    FAITH.  [LECT.   XVI. 

that  the  Lord  may  not  add  to  or  take  from  the  word  therein 
revealed ;  the  declaration  is  that  no  man  shall  change  the 
record  and  escape  the  penalty. 

19.  A  similar  injunction  against  altering  the  message  of 
Divine  command  was  uttered  by  Moses,  over  fifteen  centuries 
before  the  date  of  John's  writing  ;e  and  with  a  similarly 
restricted  application.  Another  alleged  objection  to  modern 
revelation  is  offered  in  Paul's  words  to  Timothy,  regarding 
the  holy  scriptures  "which  are  able  to  make  thee  wise  unto 
salvation, nf  and  which  are  "profitable  for  doctrine,  for  re- 
proof, for  correction,  for  instruction  in  righteousness,  that 
the  man  of  God  may  be  perfect,  thoroughly  furnished  unto 
all  good  works.  "^  And  the  remarks  of  the  apostle  to  the 
elders  at  Ephesus  are  quoted  with  the  same  intent;  the 
passage  reads :  "Ye  know  *  *  *  how  I  kept  back  noth- 
ing that  was  profitable  unto  you,  but  have  shewed  you,  and 
have  taught  you  publicly,  and  from  house  to  house.  *  * 
*  *  For  I  have  not  shunned  to  declare  unto  you  all  the 
counsel  of  God.'"1  It  is  argued  that  if  the  scriptures  known 
to  Timothy  were  all  sufficient  to  make  him  "wise  unto  salva- 
tion," and  the  man  of  God  "perfect,  thoroughly  furnished 
unto  all  good  works,"  the  same  scriptures  are  sufficient  for 
all  men  to  the  end  of  time;  and  that  if  the  doctrines 
preached  to  the  Ephesian  elders  represented  "all  the  coun- 
sel of  God,"  no  further  counsel  is  to  be  expected.  In  reply, 
it  is  perhaps  sufficient  to  say  that  the  objectors  to  con- 
tinued revelation  who  defend  their  unscriptural  position  by 
strained  interpretation  of  such  passages,  if  consistent, 
would  be  compelled  to  reject  all  revelation  given  through 
the  apostles  after  the  date  of  Paul's  utterances,  including 
even  the  Eevelation  of  John. 

e  Deut.  iv,  2;  xii,  32. 
/  II  Tim.  iii,  15. 
g  II  Tim.  iii,  16-17. 
h  Acts  xx,  18-27. 


ART.   9.  J  REVELATION.  319 

20.  Equally  absurd  is  the  assertion  that  Christ's  dying 
exclamation,  "It  is  finished,"  meant  that  revelation  was  at 
an  end;  for  we  find  the  same  Jesus  afterward  revealing 
Himself,  as  the  resurrected  Lord,  to  His  apostles,  promising 
them  further  revelation,*  and  assuring  them  that  He  would 
be  with  them  even  unto  the  end/  And,  moreover,  were 
the  words  of  the  Crucified  One  susceptible  of  any  such 
intent,  the  apostles  who  taught  by  revelation  as  long  as  they 
lived  must  be  classed  as  impostors. 

21.  To  justify  the  anathema  with  which  the  opponents 
of  modern  revelation  seek  to  persecute  those  who  believe  in 
the  continual  flow  of  God's  word  to  His  Church,  the  follow- 
ing prophecy  of  Zechariah  is  quoted: — "And  it  shall  come 
to  pass  in  that  day,  saith  the  Lord  of  hosts,  that  I  will  cut 
off  the  names  of  the  idols  out  of  the  land,  and  they  shall  no 
more  be  remembered :  and  also  I  will  cause  the  prophets  and 
the  unclean  spirit  to  pass  out  of  the  land.  And  it  shall 
come  to  pass,  that  when  any  shall  yet  prophesy,  then  his 
father  and  his  mother  that  begat  him  shall  say  unto  him, 
Thou  shalt  not  live ;  for  thou  speakest  lies  in  the  name  of 
the  Lord :  and  his  father  and  his  mother  that  begat  him  shall 
thrust  him  through  when  he  prophesieth.  And  it  shall 
come  to  pass  in  that  day,  that  the  prophets  shall  be  ashamed 
every  one  of  his  vision,  when  he  hath  prophesied.  "fc  The 
day  here  spoken  of  appears  to  be  yet  future,  for  surely  the 
"idols"  and  the  "unclean  spirits"  still  have  influence;  and, 
moreover,  the  fact  that  the  "prophets"  here  intended  are 
false  ones  is  shown  by  Zechariah's  associating  them  with 
idols  and  unclean  spirits. 

22.  Such  attempts  to  oppose  the  doctrine  of  continued 
revelation  as  have  been  made  on  the  authority  of  the  fore- 

i  Lukexxiv,  49. 

j  Matt,  xxviii.  20;  see  also  Mark  xvi,  20. 

k  Zech.  xiii,  2-4. 


320  THE  ARTICLES  OF  FAITH.      [LECT.  XVI. 

going  scriptures  are  pitiably  futile ;  they  carry  their  own 
refutation,  and  leave  untouched  the  truth,  that  belief  in 
modern  revelation  is  wholly  reasonable  and  strictly  scrip- 
tural/ 

23.  Modern  Revelation: — In  the  light  of  our  knowledge 
concerning  the  constancy  of  revelation  as  an  essential 
characteristic  of  the  Church,  it  is  as  reasonable  to  look 
for  new  revelation  today  as  to  believe  in  the  existence  of 
the  gift  during  ancient  times.  "Where  there  is  no  vision 
the  people  perish, "m  was  declared  of  old;  and  surely  it  is 
proper  to  include  with  vision,  revelation  also,  since  the 
latter  gift  is  often  manifested  through  dreams  and  visions. 
Nevertheless,  in  spite  of  abundant  and  most  explicit  testi- 
mony of  scripture,  the  so-called  Christian  sects  of  the  day 
are  practically  a  unit  in  declaring  that  revelation  ceased 
with  the  apostles,  or  even  before  their  time;  that  further 
communication  from  the  heavens  is  unnecessary;  and  that 
to  expect  such  is  unscriptural.  In  assuming  this  position, 
the  discordant  sects  of  the  day  are  but  following  the  path 
that  was  trodden  by  unbelievers  in  earlier  times.  The 
recreant  Jews  rejected  the  Savior,  because  He  came  to  them 
with  a  new  revelation.  Had  they  not  Moses  and  the 
prophets  to  guide  them?  what  more  could  they  need?  They 
openly  boasted  "We  are  Moses'  disciples,"  and  added  "We 
know  that  God  spake  unto  Moses ;  as  for  this  fellow,  we 
know  not  from  whence  he  is."w 

24.  The  scriptures,  far  from  predicting  a  cessation  of 
revelation  in  latter  times,  expressly  declare  the  continuation 
of  that  gift  among  the  people  of  the  Lord.  John  foresaw 
the  restoration  of  the  gospel  in  the  last  days,  through 
angelic  ministration: — "And  I  saw  another  angel  fly  in  the 

l  See  Note  2. 
m  Prov.  xxix,  18. 
n  John  ix,  28-29. 


AKT.   9.]  REVELATION.  321 

midst  of  heaven,  having  the  everlasting  gospel  to  preach 
unto  them  that  dwell  on  the  earth,  and  to  every  nation,  and 
kindred,  and  tongue,  and  people.  "p  He  knew  further  that 
the  voice  of  God  would  be  heard  in  the  last  days,  calling 
His  people  from  Babylon  to  a  place  of  safety: — "And  I 
heard  another  voice  from  heaven,  saying,  Come  out  of  her, 
my  people,  that  ye  be  not  partakers  of  her  sins,  and  that  ye 
receive  not  of  her  plagues.  "Q 

25.  The  Book  of  Mormon  is  not  less  explicit  in  declaring 
that  direct  revelation  shall  abide  as  a  blessing  upon  the 
Church  in  the  latter  days.  Note  the  prediction  given 
through  Ether  the  Jaredite ;  the  context  shows  that  the  time 
spoken  of  is  that  of  the  last  dispensation: — "And  in  that 
day,  they  [the  Gentiles]  shall  exercise  faith  in  me,  saith  the 
Lord,  even  as  the  brother  of  Jared  did,  that  they  may 
become  sanctified  in  me,  then  will  I  manifest  unto  them  the 
things  which  the  brother  of  Jared  saw,  even  to  the  unfold- 
ing unto  them  all  my  revelations,  saith  Jesus  Christ,  the  Son 
of  God,  the  Father  of  the  heavens  and  of  the  earth,  and  all 
things  that  in  them  are.  *  *  *  *  But  he  that  belie veth 
these  things  which  I  have  spoken,  him  will  I  visit  with  the 
manifestations  of  my  Spirit,  and  he  shall  know  and  bear 
record.'"" 

26.  Lehi,  instructing  his  sons,  quoted  a  prophecy  of 
Joseph  the  son  of  Jacob,  which  is  not  recorded  in  the 
compilation  of  books  known  as  the  Bible;  it  has  special 
reference  to  the  work  of  Joseph  the  modern  prophet : — "Yea, 
Joseph  truly  said,  Thus  saith  the  Lord  unto  me :  A  choice 
seer  will  I  raise  up  out  of  the  fruit  of  thy  loins ;  and  he 
shall  be  esteemed  highly  among  the  fruit  of  thy  loins. 
And  unto  him  will  I  give  commandment,  that  he  shall  do  a 

p  Rev.  xiv,  6. 
q  Rev.  xviii,  4. 
r  Ether  iv,  7,  11. 
2-2 


322  THE    ARTICLES    OF    FAITH.  [LECT.   XVI. 

work  for  the  fruit  of  thy  loins,  his  brethren,  which  shall 
be  of  great  worth  unto  them,  even  to  the  bringing  of  them 
to  the  knowledge  of  the  covenants  which  I  have  made  with 
thy  fathers."8 

27.  Nephi,  the  son  of  Lehi,  spoke  by  prophecy  of  the 
last  days,  in  which  the  Gentiles  should  receive  a  testi- 
mony of  Christ  with  many  signs  and  wondrous  manifesta- 
tions:—  "He  manifesteth  himself  unto  all  those  who 
believe  in  him,  by  the  power  of  the  Holy  Ghost ;  yea,  unto 
every  nation,  kindred,  tongue,  and  people,  working  mighty 
miracles,  signs,  and  wonders,  among  the  children  of  men, 
according  to  their  faith.  But  behold,  I  prophecy  unto  you 
concerning  the  last  days;  concerning  the  days  when  the 
Lord  God  shall  bring  these  things  forth  unto  the  children  of 
men."* 

28.  The  same  prophet,  apostrophising  with  warning 
words  the  unbelievers  of  the  last  days,  predicted  the  com- 
ing forth  of  additional  scriptures: — "And  it  shall  come  to 
pass,  that  the  Lord  God  shall  bring  forth  unto  you  the 
words  of  a  book,  and  they  shall  be  the  words  of  them  which 
have  slumbered.  And  behold  the  book  shall  be  sealed :  and 
in  the  book  shall  be  a  revelation  from  God,  from  the  begin- 
ning of  the  world  to  the  ending  thereof."" 

29.  The  Savior,  addressing  the  Nephites,  repeated  the 
prediction  of  Malachi  concerning  the  revelation  to  be  given 
through  Elijah,  before  the  day  of  the  Lord's  second  com- 
ing:— "Behold,  I  will  send  you  Elijah  the  prophet  before 
the  coming  of  the  great  and  dreadful  day  of  the  Lord;  and 
he  shall  turn  the  heart  of  the  fathers  to  the  children,  and 
the  heart  of  the  children  to  their  fathers,  lest  I  come  and 
smite  the  earth  with  a  curse.  "w 


s  II  Nephi  iii,  7. 
t  II  Nephi  xxvi,  13-14. 
u  II  Nephi  xxvii,  6-7. 

v  III  Nephi  xxv,  5-6:  see  also  Mai.  iv,  5,  6:  pp.  11,  153-154  this  book;    and  for 
the  fulfilment,  Doc.  and  Cov.  ex,  13. 


ART.   9.]  REVELATION.  323 

30.  By  revelation  in  the  present  day,  the  Lord  has  con- 
firmed and  fulfilled  His  early  promises,  and  has  specifically 
rebuked  those  who  would  close  His  mouth,  and  estrange 
Him  from  His  people.  His  voice  is  heard  today,  "proving 
to  the  world  that  the  Holy  Scriptures  are  true,  and  that 
God  does  inspire  men  and  call  them  to  His  holy  work  in 
this  age  and  generation,  as  well  as  in  generations  of  old, 
thereby  showing  that  He  is  the  same  God,  yesterday,  today, 
and  forever.""' 

31.  Revelation  Yet  Future: — In  view  of  the  demon- 
strated facts  that  revelation  between  God  and  man  has  ever 
been  and  is  a  characteristic  of  the  Church  of  Christ,  it  is 
reasonable  to  await  with  confident  expectation  the  coming 
of  other  messages  from  heaven,  even  until  the  end  of  man's 
probation  on  earth.  The  Church  is,  and  will  continue  to 
be,  as  truly  founded  on  the  rock  of  revelation,  as  it  was  in 
the  day  of  Christ's  prophetic  blessing  upon  Peter,  who  by 
this  gift  of  God  was  able  to  testify  of  his  Lord's  divin- 
ity. x  Current  revelation  is  equally  plain  with  that  of 
former  days,  in  predicting  the  yet  future  manifestations  of 
God  through  this  appointed  channel. v  The  canon  of 
scripture  is  still  open;  many  lines,  many  precepts,  are  yet 
to  be  added;  revelation,  surpassing  in  importance  and 
glorious  fulness  any  that  has  been  recorded,  will  yet  be 
given  to  the  Church,  and  be  declared  to  the  world. 

32.  What  shadow  of  justification  or  pretense  of  con- 
sistency can  man  claim  for  denying  the  power  and  purposes 
of  God  to  reveal  Himself  and  His  will  in  these  days  as  He  as- 
suredly did,  in  former  times?  In  every  department  of  hu- 
man knowledge  and  activity,  in  everything  for  which  man 


w  Doc.  andCov.  xx,  11-12.  See  also  i,  11;  xi,  25;  xx,  25-28:  xxxv,  8;  xlii,  61; 
1,  35;  lix,  4;  lxx,  3;  and  the  entire  volume,  as  evidence  of  the  continuation  of 
revelation  in  the  Church  today. 

x  Matt,  xvi,  16-19;  Mark  viii,  27-30;  Luke  ix,  18-20:  John  vi,  69. 

y  Doc.  and  Cov  xx,  35;  xxxv,  8;  and  the  Doc.  &  Co  v.  references  last  cited. 


324  THE  ARTICLES  OF  FAITH.      [LECT.  XVI. 

arrogates  to  himself  glory,  he  prides  himself  in  the  possi- 
bilities of  enlargement  and  growth:  yet  in  the  Divine 
science  of  theology,  he  holds  that  progress  is  impossible, 
and  advancement  forbidden.  Against  such  heresy  and 
blasphemous  denial  of  the  Divine  prerogatives  and  power, 
God  has  proclaimed  His  edict  in  words  of  terrible  import : — 
"Wo  be  unto  him  that  shall  say  We  have  received  the  word 
of  God,  and  we  need  no  more  of  the  word  of  God  for  we 
have  enough."2  "Deny  not  the  spirit  of  revelation,  nor  the 
spirit  of  prophecy,  for  wo  unto  him  that  denieth  these 
things.  "a 


NOTES. 


1.  Freedom  Under  Inspiration :— Faussett  has  this  to  say  of  man's 
agency  under  the  influence  of  inspiration:— "Inspiration  does  not  divest  the 
writers  of  their  several  individualities  of  style,  just  as  the  inspired  teachers  in 
the  early  Church  were  not  passive  machines  in  prophesying  (I  Cor.  xiv,  32). 
'Where  the  Spirit  of  the  Lord  is,  there  is  liberty  (II  Cor.  iii,  17,)  Their  will 
became  one  with  God's  will;  His.  Spirit  acted  on  their  spirit,  so  that  their  in- 
dividuality had  full  play  in  the  sphere  of  His  inspiration.  As  to  religious  truths, 
the  collective  Scriptures  have  unity  of  authorship;  as  to  other  matters  their 
authorship  is  palpably  as  manifold  as  the  writers.  The  variety  is  human,  the 
unity  Divine.  If  the  four  evangelists  were  mere  machines,  narrating  the  same 
events  in  the  same  order  and  words,they  would  cease  to  be  independent  witnesses. 
Their  very  discrepancies  (only  seeming  ones)  disprove  collusion.  *  *  *  The 
slight  variations  in  the  decalogue  between  Exo.  xx  and  its  repetition  Deut.  v, 
and  in  Ps.  xviii,  compared  with  II  Sam.  xxii;  in  Ps.  xiv  compared  with  Ps.  liii. 
and  in  New  Testament  quotations  of  Old  Testament,  (sometimes  from  the  Septua- 
gint.  which  varies  from  the  Hebrew,  sometimes  from  neither  in  every  word,)  all 
prove  the  spirit-produced  independence  of  the  sacred  writers,  who,  under  Divine 
guidance  and  sanction,  presented  on  different  occasions  the  same  substantial 
truths  under  different  aspects,  the  one  complementing  the  other."— Bible  Cyclo- 
pedia, p.  308. 

2.  The  Doctrine  of  no  Further  Revelation,  New  and  False:— "The 
history  of  the  people  of  God,  from  the  earliest  ages,  shows  that  continued  revela- 
tion was  the  only  way  by  which  they  could  possibly  learn  all  their  duties,  or 
God's  will  concerning  them.  They  never  once  thought  that  the  revelations 
given  to  previous  generations  were  sufficient  to  guide  them  into  every  duty. 
A  doctrine  which  rejects  new  revelation  is  a  new  doctrine,  invented  by  the  devil 
and  his  agents  during  the  second  century  after  Christ;  it  is  a  doctrine  in  direct 


z  II  Nephi,  xxviii,  2U;  see  also  39;  and  xxix,  6-12. 
a  Doc.  and  Cov.  xi,  25. 


ART.   9.]  NOTES.  325 

opposition  to  the  one  believed  in  and  enjoyed  by  the  saints  in  all  ages.  Now,  to 
subvert  and  do  away  a  doctrine  four  thousand  years  old,  and  introduce  a  new  one 
in  its  stead  can  only  be  done  by  divine  authority.  *****  As  the  doctrine, 
then,  of  continued  revelation  is  one  that  was  always  believed  by  the  saints,  it 
ought  not  to  be  required  of  any  man  to  prove  the  necessity  of  the  continuation 
of  such  a  doctrine.  If  it  were  a  new  doctrine,  never  before  introduced  into  the 
world,  it  would  become  necessary  to  establish  its  divine  origin;  but  inasmuch  as 
it  is  only  the  continuation  of  an  old  doctrine,  established  thousands  of  years  ago, 
and  which  has  never  ceased  to  be  believed  and  enjoyed  by  the  saints,  it  would  be 
the  greatest  presumption  to  call  it  in  question  at  this  late  period;  and  hence  it 
would  seem  almost  superfluous  to  undertake  to  prove  the  necessity  of  its  con- 
tinuance. Instead  of  being  required  to  do  this,  all  people  have  the  right  to  call 
upon  the  new-revelation  deniers  of  the  last  seventeen  centuries  to  bring  forward 
their  strong  reasonings  and  testimonies  for  breaking  in  upon  the  long-established 
order  of  heaven,  and  introducing  a  new  doctrine  so  entirely  different  from  the 
old.  If  they  wish  their  new  doctrine  to  be  believed,  let  them  demonstrate  it  to 
be  of  divine  origin,  or  else  all  people  will  be  justified  in  rejecting  it,  and  clinging 
to  the  old."— Orson  Pratt,  "Divine  Authenticity  of  the  Book  of  Mormon"!  (2)  15,16. 

3.  Inspiration  a  Sure  Guide :— "Inspiration  has  been  defined  to  be  the 
'actuating  energy  of  the  Holy  Spirit,  in  whatever  degree  or  manner  it  may  have 
been  exercised,  guided  by  which  the  human  agents  chosen  by  God  have  officially 
proclaimed  his  will  by  word  of  mouth  or  have  committed  to  writing  the  several 
portions  of  the  Bible.'  By  plenary  inspiration  we  mean  that  this  energy  was  so 
fully  and  perfectly  exercised,  as  to  make  the  teaching  of  the  sacred  writers  to 
be  in  the  most  literal  sense  of  the  words,  God's  teaching,  as  proceeding  from 
him,  truly  expressing  his  mind,  and  bearing  with  it  the  sanction  of  his  author- 
ity. By  verbal  inspiration  we  mean  that  this  energy  was  not  exhausted  in  sug- 
gesting to  the  writers  the  matter  of  Scripture,  and  then  leaving  them  to  them- 
selves to  convey,  in  their  own  manner  and  after  an  exclusively  human  sort, 
what  had  been  supernaturally  suggested;  but  that  they  were  assisted  and 
guided  in  the  conveyance  of  the  truth  received.  *  *  *  When  the  doctrine  of 
plenary  and  verbal  inspiration  is  thus  disentangled  from  the  misapprehensions 
which  have  been  entertained  of  it,  it  presents  in  no  point  of  view  any  just 
ground  of  objection.  It  is  consistent  with  all  the  conclusions  relative  to  the 
Word  which  modern  scholarship  has  succeeded  in  establishing;  for  the  dreams 
of  the 'higher  criticism' are  little  more  than  the  vagaries  of  arbitrary  caprice; 
and  it  is  much  to  be  regretted  that  they  have  been  honored  with  a  deference 
wholly  undeserved,  and  have  been  rashly  placed  side  by  side  with  the  valuable 
and  precious  results  of  genuine  criticism.  These  results,  in  many  respects, 
point  decisively  in  the  direction  of  plenary  inspiration,  when  the  doctrine  itself 
is  rightly  understood,  as  supplying  the*  only  consistent  and  logical  ground  on 
which  the  authority  of  the  canonical  writings  can  be  safely  based."— Cassell's 
Bible  Dictionary,  pp.  559,  561. 


326  THE    ARTICLES    OF    FAITH.  [LECT.   XVII. 


LECTUKE  XVII. 

THE  DISPERSION  OF  ISRAEL. 

Article  10.— We  believe  in  the  literal  gathering  of  Israel  and  in  the  restora- 
tion of  the  Ten  Tribes,  etc. 

1.  Israel: — The  term  Israel,  in  its  original  sense,  expressed 
the  thought  of  one  who  had  succeeded  in  his  supplication 
before  the  Lord;  "soldier  of  God,"  "one  who  contends 
with  God,"  "a  prince  of  God,"  are  among  the  common 
English  renderings.  The  name  first  appears  in  sacred  writ 
as  a  title  conferred  by  the  Lord  upon  Jacob,  when  the  latter 
prevailed  in  his  determination  to  secure  a  blessing  from  his 
heavenly  visitor  in  the  wilderness,  receiving  the  promise 
"Thy  name  shall  be  called  no  more  Jacob,  but  Israel,  for, 
as  a  prince  hast  thou  power  with  God  and  with  men,  and 
hast  prevailed.""  We  read  further: — "And  God  appeared 
unto  Jacob  again,  when  he  came  out  of  Padan-aram,  and 
blessed  him.  And  God  said  unto  him,  Thy  name  is  Jacob; 
thy  name  shall  not  be  called  any  more  Jacob,  but  Israel  shall 
be  thy  name:  and  he  called  his  name  Israel.'"' 

2.  But  the  combined  name  and  title  thus  bestowed  un- 
der conditions  of  such  solemn  dignity,  soon  acquired  a  wider 
application,  and  came  in  course  of  time  to  represent  the  entire 
posterity  of  Abraham,  through  Isaac  and  Jacob, c  with  each 
of  whom  the  Lord  had  covenanted,  that  through  his  de- 
scendants should  all  nations  of  the  earth  be  blessed. d     The 


a  Gen.  xxxii,  28. 

b  Gen.  xxxv,  9-10. 

c  I  Sam.  xxv,  1;  Isa.  xlviii,  1;  Rom.  ix,  4;  xi,  1. 

d  Gen.  xii,  1-3;  xvii,  1-8;  xxvi,  3-4;  xxviii,  13-15. 


ART.   10.  J  THE    DISPERSION    OF    ISRAEL.  327 

name  of  the  individual  patriarch  thus  grew  into  the  designa- 
tion of  the  nation,  including  the  twelve  tribes;  who  de- 
lighted in  the  title  Israelites,  or  children  of  Israel.  By  such 
names  they  were  collectively  known  during  the  dark  days  of 
their  Egyptian  bondage;6  throughout  the  four  decades  of 
the  exodus,  and  the  journey  to  the  land  of  promise  f  so  on 
through  the  period  of  their  existence  as  a  powerful  people 
under  the  government  of  the  judges;  and  as  a  united  nation 
during  the  hundred  and  twenty  years  comprised  in  the 
successive  reigns  of  Saul,  David,  and  Solomon/ 

3.  At  the  death  of  Solomon,  probably  about  975  B.C., 
the  kingdom  was  divided ;  the  tribe  of  Judah  and  part  of 
the  tribe  of  Benjamin  accepted  Rehoboam,  the  son  and 
successor  of  Solomon,  as  their  king;  while* the  rest  of  the 
people,  usually  spoken  of  as  the  ten  tribes,  revolted  against 
Eehoboam,  thus  breaking  their  allegiance  with  the  house  of 
David ;  they  chose  Jeroboam  as  their  king.  The  ten  tribes 
under  Jeroboam  retained  the  title  Kingdom  of  Israel,  though 
the  kingdom  was  likewise  known  by  the  name  of  Ephraim,'1 
from  its  most  prominent  tribe;  while  Rehoboam  and  his  sub- 
jects were  known  as  the  Kingdom  of  Judah.  For  about  two 
hundred  and  fifty  years  the  two  kingdoms  maintained  a 
separate  existence;  after  which  (721  B.  C),  the  independent 
status  of  the  kingdom  of  Israel  was  destroyed,  and  the 
people  were  brought  into  captivity  by  the  Assyrians  under 
Shalmanezer.  The  kingdom  of  Judah  was  recognized  for 
over  a  century  longer,  after  which  it  was  brought  to  an  end 
by  Nebuchadnezzar,  who  inaugurated  the  Babylonian  cap- 
tivity. For  about  seventy  years,  the  people  remained  in 
subjection;  which  fact  was  in  accordance  with  the  prophecy 

e  Exo.  i,  1,  7;  ix,  6-7;  xii,  3,  etc. 

/  Exo.  xii,  35,  40;  xiii,  19;  xv,  1;  xxxv,  20,  30;  Lev.  i,  2;  Numb,  xx,  1,  19,  24,  etc. 
g  See  references  in  great  number  throughout  the  books  of   Judges,  I  and 
II  Samuel,  and  1  and  II  Kings. 

h  Isa.  xi,  13;  xvii,  3;  Ezek.  xxxvii,  16-22;  Hos.  iv,  17. 


328  THE    ARTICLES    OF    FAITH.  [LECT.   XVII. 

of  Jeremiah;'  then  the  Lord  softened  the  hearts  of  the  rul- 
ing kings,  and  the  work  of  emancipation  was  begun  by 
Cyrus  the  Persian.  The  Hebrew  people  were  permitted  to 
return  to  Judea,  and,  to  rebuild  the  temple  at  Jerusalem. 

4.  The  people,  then  commonly  known  as  Hebrews,  or 
Jews/  retained  as  the  name  of  their  nation  the  designation 
Israel,  though  they  comprised  fewer  than  two  complete 
tribes  out  of  the  twelve.  The  name,  Israel,  thus  held  with 
commendable  pride  by  the  remnant  of  a  once  might)' 
people,  was  used  in  a  figurative  manner  to  designate  the 
chosen  and  accepted  ones,  who  constituted  the  Church  of 
Christ  ;fc  and  in  that  sense  it  is  still  employed.  The  people 
of  Israel,  as  first  we  meet  them  in  history,  were  a  united 
people.  That  we  may  comprehend  the  true  import  of  the 
gathering,  to  which  reference  is  made  in  the  tenth  of  the 
Articles  of  Faith,  it  is  necessary  that  we  first  consider  the 
dispersions  and  scattering  to  which  the  people  have  been 
subjected.  The  scriptures  abound  in  predictions  concern- 
ing such  dispersions;  holy  scripture  and  history  in  general 
unite  in  testimony  of  the  fulfilment  of  these  prophecies. 

5.  The  Dispersion  of  Israel  Foretold: — It  has  been  said, 
that  "If  a  complete  history  of  the  house  of  Israel  were 
written,  it  would  be  the  history  of  histories,  the  key  of  the 
world's  history  for  the  past  twenty  centuries.  "*  Justifica- 
tion for  this  sweeping  statement  is  found  in  the  fact  that 
the  Israelites  have  been  so  completely  dispersed  among  the 
nations  as  to  give  to  this  scattered  people  a  place  of  im- 
portance as  a  factor  in  the  rise  and  development  of  almost 
every  large  division  of  the  human  family.  This  work  of 
dispersion  was  brought  about  by  many  stages,  and  ex- 
tended through  millenniums.     It  was  foreseen  by  the  early 

i  Jer.  xxv,  11-12;  xxix,  10. 

3  See  Notes  1  and  2. 

k  Rom.  ix,  6;  Gal.  vi,  16. 

I  Compendium,  p.  85,  (1884  ed.) 


ART.   10.]  THE    DISPERSION    OF    ISRAEL.  329 

prophets  among  the  chosen  people;  and  the  spiritual 
leaders  of  every  generation  prior  to  and  immediately  follow- 
ing the  Messianic  era  predicted  the  scattering  of  the  peo- 
ple, as  an  ordained  result  of  their  increasing  wickedness ;  or 
referred  to  the  fulfilment  of  former  prophecies  regarding 
the  dispersion,  then  already  accomplished,  and  foretold  a 
further  and  more  complete  disruption  of  the  nation. 

6.  Biblical  Prophecies: — In  the  course  of  Israels' 
troubled  journey  from  Egypt,  where  they  had  dwelt  as  in  a 
"house  of  bondage,"  to  Canaan,  the  land  of  their  promised 
inheritance,  the  Lord  gave  them  many  laws,  and  established 
ordinances  for  their  government  in  temporal  and  spiritual 
affairs.  He  arrayed  for  their  contemplation  blessings  be- 
yond the  power  of  the  un-aided  mind  of  man  to  conceive, 
predicating  these  upon  their  obedience  to  the  laws  of 
righteousness,  and  their  allegiance  to  Himself  as  God  and 
King.  In  contrast  with  this  picture  of  blessed  prosperity, 
the  Lord  described  with  terrible  distinctness,  and  soul- 
harrowing  detail,  a  state  of  abject  misfortune  and  blighting 
suffering,  into  which  they  would  surely  fall  if  they  departed 
from  the  path  of  rectitude  and  adopted  the  sinful  practices 
of  the  heathen  peoples  with  whom  they  would  have  dealings. 
The  darkest  parts  of  this  dread  picture  were  those  that 
depicted  the  prospective  breaking  up  of  the  nation,  and 
the  scattering  of  the  people  among  those  who  knew  not 
God.  These  extreme  calamities,  however,  were  to  befall 
Israel  only  after  less  severe  chastisements  had  proved  in- 
effective.™ 

7.  When  the  journey  following  the  exodus  was  nearing  its 
close,  as  the  Israelites  were  preparing  to  cross  the  Jordan 
and  to  take  possession  of  the  land  of  promise ;  when  Moses, 
patriarch,  law-giver,  and  prophet,  was  about  to  ascend 
Nebo,  from  which  he  was  to  look  over  the  goodly  land  arid 

m  Read  the  fateful  predictions  in  Leviticus  xxvi,  14-33. 


330  THE    ARTICLES    OF    FAITH.  [LECT.   XVII. 

then  die  there;  he  repeated  the  story  of  contrasted  bless- 
ings and  cursings  which  formed  the  condition  of  God's  cov- 
enant with  the  people.  "The  Lord  shall  cause  thee  to  be 
smitten  before  thine  enemies"11  was  declared  unto  them ;  and 
again : — "The  Lord  shall  bring  thee,  and  thy  king  which  thou 
shalt  set  over  thee,  unto  a  nation  which  neither  thou  nor 
thy  fathers  have  known;  and  there  shalt  thou  serve  other 
Gods,  wood  and  stone.  And  thou  shalt  become  an  aston- 
ishment, a  proverb,  and  a  by-word,  among  all  nations 
whither  the  Lord  shall  lead  thee."0  And  yet  further: — "The 
Lord  shall  bring  a  nation  against  thee  from  far,  from  the 
end  of  the  earth,  as  swift  as  the  eagle  flieth ;  a  nation  whose 
tongue  thou  shalt  not  understand;  a  nation  of  fierce  coun- 
tenance, which  shall  not  regard  the  person  of  the  old,  nor 
shew  favor  to  the  young  :p  *  *  *  *  And  the  Lord  shall 
scatter  thee  among  all  people,  from  the  one  end  of  the  earth 
even  unto  the  other;  and  there  thou  shalt  serve  other  gods, 
which  neither  thou  nor  thy  fathers  have  known,  even  wood 
and  stone."3 

8.  •  As  the  sacred  record  progresses,  the  fact  is  made  plain 
that  Israel  had  chosen  the  evil  alternative,  forfeiting  the 
blessings  and  reaping  the  curses.  When  the  son  of  sinful 
Jeroboam  lay  sick  almost  unto  death,  the  troubled  king  sent 
his  wife  in  disguise  to  Ahijah  the  blind  prophet  of  Israel,  to 
enquire  concerning  the  fate  of  the  child.  The  prophet, 
seeing  beyond  the  physical  blindness  of  his  old  age,  pre- 
dicted the  child's  death  and  the  overthrow  of  the  house  of 
Jeroboam;  and  declared  further: — "For  the  Lord  shall  smite 
Israel,  as  a  reed  is  shaken  in  the  water,  and  he  shall  root  up 
Israel  out  of  this  good  land,  which  he  gave  to  their  fathers, 


>i  Deut.  xxviii,  25. 
o  Verses  36-37. 
p  Verses  49,  50. 
q  Verse  64. 


ART.   10.]  THE    DISPERSION    OE    ISRAEL.  331 

and  shall  scatter  them  beyond  the  river,  because  they  have 
made  their  groves,  provoking  the  Lord  to  anger.'"* 

9.  Through  Isaiah  the  Lord  justifies  His  judgment  upon 
the  people,  likening  them  to  an  unprofitable  vineyard,8  which, 
in  spite  of  protecting  hedge  and  fullest  care,  had  yielded 
but  wild  grapes,  and  which  was  fit  only  for  spoliation; 
4 'therefore"  He  continues,  "my  people  have  gone  into  cap- 
tivity.'" And  yet  other  tribulations  were  to  follow,  against 
which  the  people  were  warned  lest  they  alienate  themselves 
entirely  from  the  God  of  their  fathers: — "And  what  will  ye 
do  in  the  day  of  visitation,  and  in  the  desolation  which 
shall  come  from  far?  to  whom  will  ye  flee  for  help?""  The 
prophet  directs  the  attention  of  his  erring  people  to  the  fact 
that  their  tribulations  are  from  the  Lord: — "Who  gave 
Jacob  for  a  spoil  and  Israel  to  the  robbers?  did  not  the 
Lord,  he  against  whom  we  have  sinned?  for  they  would  not 
walk  in  his  ways,  neither  were  they  obedient  unto  his  law. 
Therefore  he  has  poured  upon  them  the  fury  of  his  anger, 
and  the  strength  of  battle."" 

10.  After  the  captivity  of  Ephraim,  or  the  kingdom  of 
Israel,  specifically  so  called,  the  people  of  Judah  needed  yet 
other  admonishings  and  threatenings.  Through  Jeremiah 
the  fate  of  their  brethren  was  brought  to  their  remem- 
brance ;"  then,  as  a  result  of  their  continued  and  increasing 
wickedness,  the  Lord  said: — "And  I  will  cast  you  out  of  my 
sight,  as  I  have  cast  out  all  your  brethren,  even  the  whole 
seed  of  Ephraim."*  Their  land  was  to  be  despoiled;  all 
the  cities  of  Judah  were  to  be  consigned  to  desolation/  and 

r  I  Kings  xiv,  15. 

s  Isa.  v,  1-7.  , 

t  Verse  13. 

u  Isa.  x,  3. 

v  Isa.  xlii,  24-25. 

w  Jer.  vii,  12. 

x  Verse  15. 

y  Jer.  ix,  11;  x,  22. 


332  THE    ARTICLES    OF    FAITH.  [LECT.   XVII. 

the  people  were  to  be  scattered  among  the  kingdoms  of  the 
earth.2  Other  prophets"  revealed  the  Lord's  words 
of  anger  and  dire  warning;  and  the  Divine  decree  is 
recorded: — "I  will  sift  the  house  of  Israel  among  all  nations, 
like  as  corn  is  sifted  in  a  sieve,  "b  and  again  "I  will  sow 
them  among  the  people,  and  they  shall  remember  me  in  far 
countries."0 

11.  Book  of  Mormon  Predictions: — The  record  made 
by  that  division  of  the  house  of  Israel  which  took  its  de- 
parture from  Jerusalem  and  made  its  way  to  the  western 
hemisphere  about  600  B.  C,  contains  many  references  to  the 
dispersions  that  had  already  taken  place,  and  to  the  con- 
tinuation of  the  scattering  which  was  to  the  writers  of  the 
Book  of  Mormon  yet  future.  In  the  course  of  the  journey 
to  the  coast,  the  prophet  Lehi,  while  encamped  with  his 
family  and  other  followers  in  the  valley  of  Lemuel  on  the 
borders  of  the  Red  Sea,  declared  what  he  had  learned  by 
revelation  of  the  future  "dwindling  of  the  Jews  in  unbe- 
lief," of  their  crucifying  the  Messiah,  and  of  their  scatter- 
ing "upon  all  the  face  of  the  earth. "d  He  compared  Israel 
to  an  olive  tree,"  the  branches  of  which  were  to  be  broken 
off  and  distributed ;  and  he  recognized  the  exodus  of  his 
colony,  and  their  journeying  afar  as  an  incident  in  the 
general  plan  of  dispersion/  Xephi,  the  son  of  Lehi,  also 
beheld  in  vision  the  scattering  of  the  covenant  people  of 
God,  and  on  this  point  added  his  testimony  to  that  of  his 
prophet-father.9'  He  saw  also  that  the  seed  of  his  brethren, 
subsequently  known  as  the  Lamanites,  were  to  be  chastened 

z  Jer.  xxxiv,  17. 

a  Ezek.  xx,  23;  xxii,  15;  xxxiv,  6;  xxxvi,  19;  Amos  vii,  17;  ix,  9;  Micah  iii,  12. 

b  Amos  ix,  9. 

c  Zech.  x,  9. 

d  I  Nephi  x,  11-12. 

e  Verse  12;  xv,  12,  13;  see  also  Jacob  v,  and  vi. 

/ 1  Nephi  x,  13. 

g  I  Nephi  xiv,  14. 


AKT.   10.]  THE    DISPERSION    OF    ISRAEL.  333 

for  their  unbelief,  and  that  they  were  destined  to  become 
subject  to  the  Gentiles,  and  to  be  scattered  before  them.7' 
Down  the  prophetic  vista  of  years,  he  saw  also  the  bringing 
forth  of  sacred  records,  other  than  those  then  known, 
4 'unto  the  convincing  of  the  Gentiles,  and  the  remnant  of 
the  seed  of  my  brethren,1  and  also  the  Jews  who  were  scat- 
tered upon  all  the  face  of  the  earth. "; 

12.  After  their  arrival  on  the  promised  land,  the  colony 
led  by  Lehi  received  further  information  regarding  the  dis- 
persion of  Israel.  The  prophet  Zenos,fc  quoted  by  Nephi, 
had  predicted  the  unbelief  of  the  house  of  Israel,  in  con- 
sequence of  which  these  covenant  ones  of  God  were  to 
"wander  in  the  flesh,  and  perish,  and  become  a  hiss  and  a 
by-word,  and  be  hated  among  all  nations."'  The  brothers 
of  Nephi,  skeptical  in  regard  to  these  teachings,  askecf 
whether  the  things  of  which  he  spake  was  to  come  to  pass 
in  a  spiritual  sense,  or  more  literally;  and  were  informed 
that  "the  house  of  Israel,  sooner  or  later,  will  be  scattered 
upon  all  the  face  of  the  earth,  and  also  among  all  nations ;" 
and  further,  in  reference  to  dispersions  then  already  accom- 
plished, that  "the  more  part  of  all  the  tribes  have  been  led 
away ;  and  they  are  scattered  to  and  fro  upon  the  isles  of 
the  sea  ;"m  and  then,  by  way  of  prediction  concerning  further 
division  and  separation,  Nephi  adds  that  the  Gentiles  shall 
be  given  power  over  the  people  of  Israel,  "and  by  them 
shall  our  seed  be  scattered.  "*  Though  an  ocean  rolled 
between  the  country  of  their  nativity  and  the  land 
to  which  they  had  been  miraculously  led,  the  children  of 
Lehi  learned  through  revelation   by   the  mouth  of  Jacob, 

h  I  Nephi  xiii,  11-14. 

i  The  division  of  Lehi's  posterity,  known  at  a  later  date  as  Lamanites. 

j  I  Nephi  xiii,  39. 

k  See  Note  3. 

I  I  Nephi  xix,  12-14. 

m  I  Nephi  xxii,  1-4. 

n  I  Nephi  xxii,  7. 


334  THE    ARTICLES    OF    FAITH.  [LECT.   XVIT. 

Nephi's  brother,  of  the  captivity  of  the  Jews  whom  they 
had  left  at  Jerusalem.0  By  ^"ephi  they  were  further  told  of 
troubles  then  impending  over  the  city  of  their  birth,2'  and 
of  a  further  dispersion  of  their  kindred,  the  Jews.9 

13.  The  Lamanites,  a  division  of  Lehi's  colony,  were  also 
to  be  disrupted  and  scattered,  as  witness  the  words  of  Sam- 
uel, a  prophet  of  that  benighted  people. r  Nephi,  the  third 
prophet  of  that  name,  grandson  of  Helaman,  emphasizes 
the  dispersion  of  his  people  by  declaring  that  their  "dwell- 
ings shall  become  desolate."8  Jesus  Himself,  after  His  res- 
urrection, while  ministering  to  the  division  of  His  flock  on 
the  western  hemisphere,  refers  solemnly  to  the  remnant 
of  the  chosen  seed  who  are  to  be  "scattered  forth  upon  the 
face  of  the  earth  because  of  their  unbelief. "' 

14.  From  these  references  it  is  plain  that  the  followers 
of  Lehi,  including  his  own  family,  and  Zoram,"  together 
with  Ishmael  and  his  family/'  from  whom  sprang  the  mighty 
peoples  the  Nephites,  who  suffered  extermination  because  of 
their  unfaithfulness,  and  the  Lamanites,  who,  now  known 
as  the  American  Indians,  have  continued  in  troubled  exist- 
ence until  the  present  day,  were  informed  by  revelation  of 
the  dispersion  of  their  former  compatriots  in  the  land  of 
Palestine,  and  of  their  own  certain  doom  as  a  result  of  their 
disobedience  to  the  laws  of  God.  We  have  said  that  the 
transfer  of  Lehi  and  his  followers  from  the  eastern  to  the 
western  hemisphere  was  itself  a  part  of  the  general  disper- 
sion. It  should  be  remembered  that  another  colony  of  Jews 
came  to  the  western  hemisphere,  the  start   dating  about 


o  II  Nephi  vi,  8. 

p  II  Nephi  xxv,  14-15. 

q  Verse  15. 

r  Helaman  xv,  12. 

0  III  Nephi  x,  7. 

t  III  Nephi  xvi,  4. 

u  I  Nephi  iv,  20-26;  30-37, 

v  I  Nephi  vii,  2-6;  19;  22;  xvi,  7. 


ART.   10.]  THE    DISPERSION"    OF    ISRAEL.  335 

eleven  years  after  the  time  of  Lehi's  departure.  This  sec- 
ond company  was  led  by  Mulek,  a  son  of  Zedekiah  the  last 
king  of  Judah ;  they  left  Jerusalem  immediately  after  the 
capture  of  the  city  by  Nebuchadnezzar,  about  588  B.  C.w 

15.  The  Fulfilment  of  these  Prophecies: — The  sacred 
scriptures,  as  well  as  other  writings  for  which  the  claim  of 
direct  inspiration  is  not  asserted,  record  the  literal  fulfil- 
ment of  prophecy  in  the  desolation  of  the  house  of  Israel. 
The  dividing  of  the  united  nation  into  the  separate  king- 
doms of  Judah  and  Israel  led  to  the  downfall  of  both.  As 
the  people  grew  in  their  disregard  for  the  laws  of  their 
fathers,  their  enemies  were  permitted  to  triumph  over  them. 
After  many  minor  losses  in  war,  the  kingdom  of  Israel  met 
an  overwhelming  defeat  at  the  hands  of  the  Assyrians,  in  or 
about  the  year  721  B.  C.  We  read  that  Shalmanezer  IV, 
king  of  Assyria,  besieged  Samaria,  the  third  and  last  capital 
of  the  kingdom,*  and  that  after  three  years  the  city  was 
taken  by  Sargon,  Shalmanezer's  successor.  The  people  of 
Israel  were  carried  captive  into  Assyria,  and  distributed 
among  the  cities  of  the  Medes.1'  Thus  was  the  dread  pre- 
diction of  Ahijah  to  the  wife  of  Jeroboam  fulfilled.  Israel 
was  "scattered  beyond  the  river, "*  probably  the  Euphrates, 
and  from  the  time  of  this  event  the  ten  tribes  are  entirely 
lost  to  history. 

16.  The  sad  fate  of  the  kingdom  of  Israel  had  some 
effect  in  partially  awakening  among  the  people  of  Judah 
a  sense  of  their  own  impending  doom.  Hezekiah  reigned  as 
king  for  nine  and  twenty  years,  and  proved  himself  a  bright 
exception  to  a  line  of  wicked  rulers  who  had  preceded  him. 


w  Omni  i,  14-19;  Mos.  xxv,  2-4;  Alma  xxii,  30-32;  Hel.  vi,  10;  viii,  21;  p.  268. 

x  Shechem  was  the  first  capital  of  the  kingdom  of  Israel  (I  Kings  xii,  25) ; 
later,  Tirzah  became  the  capital:  it  was  famous  for  its  beauty,  (I  Kings  xiv,  17; 
xv,  33;  xvi,  8,  17,  23;  Song  of  Sol.  vi,  4);  and  lastly  Samaria,  (I  Kings  xvi,  24.) 

y  II  Kings  xvii,  5-6;  xviii,  9-11. 

z  I  Kings  xiv,  15. 


336  THE    ARTICLES    OF    FAITH.  [LECT.   XVII. 

Of  him  we  are  told  that  "he  did  that  which  was  right  in 
the  sight  of  the  Lord."a  During  his  reign,  the  Assyrians 
under  Sennacherib  invaded  the  land;  but  the  Lord's  favor 
was  in  part  restored  to  the  people,  and  Hezekiah  roused 
them  to  a  reliance  upon  their  God,  bidding  them  take  cour- 
age and  fear  not  the  Assyrian  king  nor  his  hosts,  "for"  said 
this  righteous  prince,  "there  be  more  with  us  than  with 
him;  With  him  is  an  arm  of  flesh,  but  with  us  is  the  Lord 
our  God,  to  help  us  and  to  fight  our  battles."5  The  Assy- 
rian army  was  miraculously  destroyed. c  But  Hezekiah  died, 
and  Manasseh  ruled  in  his  stead ;  this  king  did  evil  in  the 
sight  of  the  Lord,rf  and  the  wickedness  of  the  people  con- 
tinued for  half  a  century  or  more,  broken  only  by  the  good 
works  of  one  righteous  king,  Josiah/ 

17.  While  Zedekiah  occupied  the  throne,  Nebuchadnez- 
zar, king  of  Babylon,  laid  siege  to  Jerusalem/  took  the  city 
about  488  B.  C,  and  led  the  people  captive  into  Babylon, 
thus  virtually  putting  an  end  to  the  kingdom  of  Judah. 
The  people  were  scattered  among  the  cities  of  Asia ;  and 
groaned  under  the  vicissitudes  of  the  Babylonian  captivity 
for  nearly  seventy  years/  after  which  they  were  given  per- 
mission by  Cyrus  the  Persian,  who  had  subdued  the  Baby- 
lonians, to  return  to  Jerusalem.  Multitudes  of  the  exiled 
Hebrews  availed  themselves  of  this  opportunity,  though 
many  remained  in  the  land  of  their  captivity;  and  while 
those  who  did  return  earnestly  sought  to  re-establish  them- 
selves on  a  scale  of  their  former  power,  they  were  never 
again  truly  an  independent  people.  They  were  assailed  by 
Syria  and  Egypt,  and  later  became  tributary  to  Rome,  in 

a  II  Kings  xviii,  1-3;  II  Chron.  xxix,  1-11. 

b  II  Chron.  xxxii,  7-8. 

c  II  Chron.  xxxii,  21-22. 

d  II  Chron.  xxxiii,  1-10;  II  Kings  xxi.  1-9. 

e  II  Kings  xxii,  1;  II  Chron.  xxxiv,  1. 

/  II  Kings  xxv,  1-3;  II  Chron.  xxvi,  17. 

g  See  pp.  327-328. 


ART.   10.]  THE    DISPERSION    OF    ISRAEL.  337 

which  condition  they  were  during  the  personal  ministry  of 
Christ  among  them. 

18.  Jeremiah's  prophecy  still  lacked  a  complete  fulfil- 
ment, but  time  proved  that  not  a  word  was  to  fail.  "Judah 
shall  be  carried  away  captive,  all  of  it;  it  shall  be  wholly 
carried  away  captive  ;",*  this  was  the  prediction.  A  rebellious 
disturbance  among  the  Jews  gave  a  semblance  of  excuse  for 
a  terrible  chastisement  to  be  visited  upon  them  by  their 
Roman  masters,  which  culminated  in  the  destruction  of 
Jerusalem  A.  D.  71.  The  city  fell  after  a  six  months'  siege 
before  the  Roman  arms  led  by  Titus,  son  of  the  emperor 
Vespasian.  Josephns,  the  famous  historian,  to  whom  we 
owe  most  of  our  knowledge  as  to  the  details  of  the  struggle, 
was  himself  a  resident  in  Galilee  and  was  carried  to  Rome 
among  the  captives.  From  his  record  we  learn  that  more 
than  a  million  Jews  lost  their  lives  through  the  famine  in- 
cident to  the  siege;  many  more  were  sold  into  slavery,  and 
uncounted  numbers  were  forced  into  exile.  The  city  was 
utterly  destroyed,  and  the  site  upon  which  the  temple  had 
stood  was  plowed  up  by  the  Romans  in  their  search  for 
treasure.  Thus  literally  were  the  words  of  Christ  fulfilled, 
4 'There  shall  not  be  left  here  one  stone  upon  another  that 
shall  not  be  thrown  down."*' 

19.  Since  the  destruction  of  Jerusalem  and  the  final 
disruption  of  the  organized  people,  the  Jews  have  been 
wanderers  upon  the  face  of  the  earth,  outcasts  among  the 
nations,  a  people  without  a  country,  a  nation  without  a 
home.  The  prophecy  uttered  by  Amos  of  old  has  had  its 
literal  fulfilment :  truly  have  Israel  been  sifted  among  all 
nations  "like  as  corn  is  sifted  in  a  sieve  ;'y  let  it  be  remem- 
bered, however,  that,  coupled  with  this    dread   prediction 

h  Jer.  xiii,  19. 

i  Matt,  xxiv,  1-2;  see  also  Luke  xix,  44. 
j  Amos  ix,  9. 
J3 


338  THE    ARTICLES    OF    FAITH.  [LECT.   XVII. 

was  the  promise  "Yet  shall  not  the  least  grain  fall  upon  the 
earth." 

20.  The  Lost  Tribes: — As  already  stated,  in  the  division 
of  the  Israelites  after  the  death  of  Solomon,  ten  tribes, 
really  ten  and  a  half,  established  themselves  as  an  inde- 
pendent kingdom.  This,  the  kingdom  of  Israel,  was 
terminated  as  far  as  history  is  concerned,  by  the  Assyrian 
captivity,  721  B.  C.  The  people  were  led  into  Assyria;  and 
later  disappeared  so  completely  that  they  have  been  called 
the  Lost  Tribes.  They  seem  to  have  departed  from  As- 
syria, and  while  we  lack  definite  information  as  to  their 
final  destination,  and  present  location,  there  is  abundant 
evidence  that  their  journey  was  toward  the  north. fc  The 
Lord's  word  through  Jeremiah  promises  that  the  people 
shall  be  brought  back  "from  the  land  of  the  north, "'  and 
a  similar  declaration  has  been  made  through  Divine  revela- 
tion during  the  present  dispensation."1 

21.  In  the  writings  of  Esdras  or  Ezra,  which  however 
are  not  included  among  the  canonical  books  of  the  Bible, 
but  are  known  as  apocryphal,  we  find  references  to  the 
north-bound  migration  of  the  ten  tribes,  which  they  under- 
took in  accordance  with  a  plan  to  escape  the  heathen  by 
going  to  "a  further  country  where  never  man  dwelt,  that 
they  might  there  keep  their  statutes  which  they  never  kept 
in  their  own  land.'"1  The  same  writer  informs  us  further 
that  they  journeyed  a  year  and  a  half  into  the  north  coun- 
try; but  he  gives  us  evidence  that  many  remained  in  the 
land  of  their  captivity. 

22.  The  resurrected  Christ,  while  ministering  among  the 
Xephites  on  this  hemisphere,  specifically  mentioned  "the 
other  tribes  of  the  house  of  Israel,  whom  the  Father  hath 

k  Jer.  iii,  12. 

I  Jer.  xvi,  15;  xxiii,  8;  xxxi,  8. 
m  Doc.  and  Cov.  cxxxiii,  26-27. 
n  II  Esdras  xiii .    See  Note  4. 


ART.    10.  J  NOTES.  339 

led  away  out  of  the  land ;"°  and  again  He  referred  to  them  as 
"other  sheep  which  are  not  of  this  land,  neither  of  the  land 
of  Jerusalem;  neither  in  any  parts  of  that  land  around 
about,  whither  I  have  been  to  minister.  "p  Christ  announced 
a  commandment  of  the  Father  that  He  should  reveal  Him- 
self to  them.  The  present  location  of  the  Lost  Tribes  has 
not  been  accurately  revealed. 


NOTES. 


1.  Hebrews :— Shem  is  called  "the  father  of  all  the  children  of  Eber"  as 
Ham  is  called  father  of  Canaan.  The  Hebrews  and  Canaanites  were  often 
brought  into  contact,  and  exhibited  the  respective  characteristics  of  the  Shem- 
ites  and  the  Hamites.  The  term  "Hebrews"  thus  is  derived  from  "Eber." 
(Gen.  x,  21 ;  comp.  Numb,  xxiv,  24.)"— Bible  Cyclopedia,  by  Fausset. 

The  writerof  the  article  "Hebrew"  in  Cassell's  Bible  Dictionary  questions  the 
evidence  on  which  the  derivation  of  "Hebrew"  from  "Eber"  or  "Heber"  is 
asserted  and  says :  "All  that  can  be  confidently  affirmed  is  that  the  term  is 
employed  of  Abraham,  and  of  the  descendants  of  Jacob  in  general.  The  interest 
attaching  to  the  word,  coupled  with  its  obscure  origin,  suffices  to  account  for  the 
many  speculations  in  regard  to  it.  It  may  be  added  that  some  scholars  have 
found  the  name  'Hebrews,'  a  little  changed,  on  the  monuments  of  Egypt.  If  this 
interpretation  is  verified,  it  will  be  of  value,  as  showing  that  when  the  Egyp- 
tians called  Joseph  a  Hebrew, they  employed  the  designation  which  was  accepted 
among  them." 

2.  Jews:— The  term  properly  signifies  "a  man  of  Judah,  or  a  descendant  of 
Judah,  but  the  word  came  to  be  applied  to  all  those  who  were  otherwise  desig- 
nated 'Hebrews.'  It  does  not  appear  to  have  come  into  use  until  long  after  the 
revolt  of  Jeroboam  and  the  ten  tribes,  and  so  long  as  the  kingdom  stood,  it  was 
naturally  employed  of  the  citizens  of  the  kingdom  of  Judah  (II  Kings  xvi, 
6;  xxv,  *5) ;  but  it  rarely  occurs  in  this  sense.  After  the  exile  it  took  the  exten- 
sion of  meaning  which  it  has  to  the  present  day.  It  was  adopted  by  the  rem- 
nants of  all  the  tribes,  and  was  the  one  name  by  which  the  descendants  of  Jacob 
were  known  throughout  the  ancient  world;  certainly  it  was  far  more  common 
than  'Hebrew.'  It  occurs  in  the  books  of  Ezra,  Nehemiah,  Esther,  Daniel,  etc., 
is  found  in  the  Apocrypha;  and  is  common  in  Josephus,  and  in  the  New  Testa- 
ment."— Cassell's  Bible  Dictionary. 

"Under  the  theocracy  they  were  known  as  Hebrews,  under  the  monarchy  as 
Israelites,  and  during  foreign  domination  as  Jews.    The  modern  representatives 

o  III  Nephi  xv,  15. 
p  III  Nephi  xvi,  1. 


340  THE    ARTICLES    OF    FAITH.  [LECT.   XVII. 

of  this  stock  call  themselves  Hebrews  in  race  and  language,  and  Israelites  in 
religion,  but  Jews  in  both  senses."— Standard  Dictionary. 

3.  Zenos:— "A  Hebrew  prophet,  often  quoted  by  the  Nephite  servants  of 
God.  All  we  are  told  of  his  personal  history  is  that  he  was  slain  because  he 
testified  boldly  of  what  God  revealed  to  him.  That  he  was  a  man  greatly  blessed 
of  the  Lord  with  the  spirit  of  prophecy  is  shown  by  that  wonderful  and  almost 
incomparable  parable  of  the  Vineyard,  given  at  length  by  Jacob,  (Jacob  chap,  v) . 
His  prophecies  are  also  quoted  by  Nephi  (I  Nephi  xix,  10,  12,  16),  Alma  (Alma 
xxxiii,  3,  13,  15),  Amulek,  Alma  (xxxiv,  7),  Samuel  the  Lamanite,  (Helaman  xv, 
11),  and  Mormon  (III  Nephi  x,  16).— Dictionary  of  the  Book  of  Mormon,  by  Elder 
George  Reynolds. 

4.  The  Journeyings  of  the  Lost  Tribes :— Esdras,  whose  books,  as  stated 
in  the  text,  are  classed  among  the  apocrypha,  describes  a  vision,  in  the  course  of 
which  the  Ten  Tribes  are  noticed  in  this  way:— "Those  are  the  tribes  which 
were  carried  away  captives  out  of  their  own  land  in  the  time  of  Oseas  [Hosea] 
the  king,  whom  Shalmanezer,  the  king  of  the  Assyrians,  took  captive,  and  crossed 
them  beyond  the  river;  so  were  they  brought  into  another  land.  But  they  took 
counsel  to  themselves,  that  they  would  leave  the  multitude  of  the  heathen,  and 
go  forth  unto  a  further  country  where  never  man  dwelt,  that  they  there  might 
keep  their  statutes,  which  they  never  kept  in  their  own  land.  And  they  entered 
in  at  the  narrow  passage  of  the  River  Euphrates.  For  the  Most  High  then 
showed  them  signs,  and  stayed  the  springs  of  the  flood  till  they  were  passed  over. 
For  through  the  country  there  was  a  great  journey,  even  of  a  year  and  a  half, 
and  the  same  region  is  called  Arsareth  (or  Ararah).  Then  dwelt  they  there 
until  the  latter  time,  and  when  they  come  forth  again,  the  Most  High  shall  hold 
still  the  springs  of  the  river  again,  that  they  may  go  through."— II  Esdras.  xiii. 

Concerning  the  journeyings  of  the  Ten  Tribes  toward  the  north,  Elder  George 
Reynolds  in  his  little  work  "Are  We  of  Israel,"  says: — "They  determined  to  go 
to  a  country  'where  never  man  dwelt,'  that  they  might  be  free  from  all  contamin- 
ating influences.  That  country  could  only  be  found  -in  the  north.  Southern 
Africa  was  already  the  seat  of  a  comparatively  ancient  civilization:  Egypt 
flourished  in  northern  Africa:  and  southern  Europe  was  rapidly  filling  with  the 
future  rulers  of  the  world.  They  had  therefore  no  choice  but  to  turn  their 
faces  northward.  The  first  portion  of  their  journey  was  not  however  north; 
according  to  the  account  of  Esdras,  they  appear  to  have  at  first  moved  in  the 
direction  of  their  old  home;  and  it  is  possible  that  they  originally  started  with 
the  intention  of  returning  thereto;  or  probably,r_in  order  to  deceive  the  Assyrians 
they  started  as  if  to  return  to  Canaan,  and  when  they  crossed  the  Euphrates  and 
were  out  of  danger  from  the  hosts  of  Medes  and  Persians,  then  they  turned  their 
journeying  feet  toward  the  polar  star.  Esdras  states  that  they  entered  in  at  the 
narrow  passage  of  the  river  Euphrates,  the  Lord  staying  the  springs  of  the 
flood  until  they  were  passed  over.  The  point  on  the  river  Euphrates  at  which 
they  crossed  would  necessarily  be  in  its  upper  portion,  as  lower  down  would  be 
too  far  south  for  their  purpose.  The  upper  course  of  the  Euphrates  lies  among 
lofty  mountains  near  the  village  of  Pastash;  it  plunges  through  a  gorge  formed 
by  precipices  more  than  a  thousand  feet  in  height,  and  so  narrow  that  it  is 
bridged  at  the  top:  it  shortly  afterward  enters  the  plain  of  Mesopotamia.  How 
accurately  this  portion  of  the  river  answers  to  the  discription  of  Esdras  of  the 
•Narrows'  where  the  Israelites  crossed." 


ART.   10.]  THE    GATHERING    OF    ISRAEL.  341 


LEOTUEE  XVIII. 

THE  GATHERING  OF  ISRAEL. 

Article  10:— We  believe  in  the  literal  gathering  of  Isz-ael,  and  in  the  res- 
toration of  the  Ten  Tribes,  etc. 

1.  The  Gathering  Predicted : — Terrible  as  was  the  chas- 
tisement decreed  on  Israel  for  their  waywardness  and  sin, 
amounting,  as  it  did,  to  their  dissolution  as  a  nation,  and  to 
a  virtual  expulsion  from  the  sight  of  the  Lord's  favor; 
fearful  as  has  been  their  denunciation  by  Him  who  delighted 
to  call  them  His  people;  through  all  their  sufferings  and 
deprivations,  while  wandering  as  outcasts  among  alien 
nations  who  have  never  ceased  to  treat  them  with  contumely 
and  insult,  when  their  very  name  has  been  made  a  hiss  and 
a  byword  in  the  earth ; — they  have  ever  been  sustained  by 
the  sure  word  of  Divine  promise,  that  a  day  of  glorious 
deliverance  and  blessed  restoration  awaits  them.  Associated 
with  the  curses  under  which  they  writhed  and  groaned,  were 
assurances  of  blessings.  From  the  heart  of  the  people,  as 
from  the  soul  of  their  mighty  king  in  the  day  of  his 
deserved  affliction,  has  poured  forth  a  song  of  tearful  rejoic- 
ing:— "Thou  wilt  not  leave  my  soul  in  hell."a  The  suffer- 
ings of  Israel  have  been  but  necessary  chastening  by  a 
grieved  yet  loving  Father,  who  planned  by  these  effective 
means  to  purify  His  sin-stained  children.  To  them  He  has 
freely  told  His  purpose  in  thus  afflicting  them,  and  in  His 
punishments  they  have  seen  His  love,  "For  whom  the  Lord 
loveth  he  chasteneth,"b  and  "Blessed  is  the  man  whom  thou 
chasteneth,  0  Lord."c 

a  Psa.  xvi,  10;  Acts  ii,  27. 

b  Heb.  xii,  6. 

c  Psa.  xciv,  12;  see  also  Prov.  iii,  12;  James  i,  12;  Rev.  iii,  19. 


342  THE    AKT1CLES    OF    FAITH.  [LECT.   XVIII. 

2.  Though  smitten  of  men,  a  large  part  of  them  gone 
from  a  knowledge  of  the  world,  Israel  are  not  lost  unto 
their  Father;  He  knows  whither  they  have  been  led  or 
driven;  toward  them  His  heart  still  yearns  with  paternal 
love ;  and  surely  will  He  bring  them  forth,  in  due  time  and 
by  appointed  means,  into  a  condition  of  favor  and  power, 
befitting  His  chosen  and  covenant  people.  In  spite  of  their 
sin,  and  the  tribulations  which  they  would  assuredly  bring 
upon  themselves,  the  Lord  said: — "And  yet  for  all  that, 
when  they  be  in  the  land  of  their  enemies,  I  will  not  cast 
them  away,  neither  will  I  abhor  them,  to  destroy  them 
utterly,  and  to  break  my  covenant  with  them :  for  I  am  the 
Lord  their  God."d  As  complete  as  was  the  scattering,  so 
will  be  the  gathering  of  Israel. 

3.  Bible  Prophecies  concerning  the  Gathering: — We  have 
examined  a  few  of  the  biblical  predictions  concerning  the 
dispersion  of  Israel ;  in  all  cases  the  blessing  of  eventual 
restoration  was  associated  with  the  curse.  Among  the  early 
prophecies,  we  hear  the  Lord  declaring  that  it  shall  come  to 
pass  that  when  thou,  Israel,  "shalt  return  unto  the  Lord 
thy  God,  and  shalt  obey  his  voice  according  to  all  that  I 
command  thee  this  day,  thou  and  thy  children,  with  all 
thine  heart,  and  with  all  thy  soul ;  that  then  the  Lord  thy 
God  will  turn  thy  captivity,  and  have  compassion  upon 
thee,  and  will  return  and  gather  thee  from  all  the  nations, 
whither  the  Lord  thy  God  hath  scattered  thee.  If  any  of 
thine  be  driven  out  unto  the  utmost  parts  of  heaven,  from 
thence  will  the  Lord  thy  God  gather  thee,  and  from  thence 
will  he  fetch  thee :  and  the  Lord  thy  God  will  bring  thee 
into  the  land  which  thy  fathers  possessed,  and  thou  shalt 
possess  it;  and  he  will  do  thee  good,  and  multiply  thee 
above  thy  fathers."6 

d  Levit.xxvi,  44;  see  also  Deut.  iv.  27-31. 
e  Deut.  xxx.  2-5. 


ART.   10.]  THE    GATHERING    OF    ISRAEL.  343 

4.  Nehemiah  pleads  in  fasting  and  prayer  that  the  Lord 
would  remember  His  promise  of  restoration  if  the  people 
would  turn  unto  righteousness/  Isaiah  speaks  with  no  un- 
certain words  of  the  assured  return  and  re-union  of  scat- 
tered Israel,  saying: — "And  it  shall  come  to  pass  in  that 
day,  that  the  Lord  shall  set  his  hand  again  the  second  time 
to  recover  the  remnant  of  his  people,  which  shall  be  left 
*  *  *  *  ^nd  kg  shall  set  up  an  ensign  for  the  nations, 
and  shall  assemble  the  outcasts  of  Israel,  and  gather  to- 
gether the  dispersed  of  Judah  from  the  four  corners  of  the 
earth.  "\ 

5.  The  restoration  is  to  be  complete;  there  shall  be  a 
united  people,  no  longer  two  kingdoms,  each  at  enmity 
with  the  ofher;  for,  "The  envy  also  of  Ephraim  shall  depart, 
and  the  adversaries  of  Judah  shall  be  cut  off:  Ephraim 
shall  not  envy  Judah,  and  Judah  shall  not  vex  Ephraim.'"1 
With  the  words  of  a  fond  Father,  the  Lord  thus  speaks  of 
His  treatment  of  Israel  and  brightens  their  desolation  with 
promises: — "For  a  small  moment  have  I  forsaken  thee;  but 
with  great  mercies  will  I  gather  thee.  In  a  little  wrath  I 
hid  my  face  from  thee  for  a  moment;  but  with  everlasting 
kindness  will  I  have  mercy  on  thee,  saith  the  Lord  thy 
Redeemer.'" 

6.  After  giving  a  terrible  recital  of  the  people's  sins  and 
the  penalties  to  follow,  Jeremiah  thus  voices  the  will  and 
purpose  of  God,  concerning  the  subsequent  deliverance: — 
"Therefore,  behold,  the  days  come,  saith  the  Lord,  that  it 
shall  no  more  be  said,  the  Lord  liveth,  that  brought  up  the 
children  of  Israel  out  of  the  land  of  Egypt;  but,  the  Lord 
liveth,  that  brought  up  the  children  of  Israel  from  the  land 
of  the  north,  and  from  all  the  lands  whither  he  had  driven 

/  Neh.  i,  9. 

g  Isaiah  xi,  11-12. 

h  Verse  13;  see  also  Ezek.  xxxvii,  21. 

i  Isa.  liv,  7-8. 


344  THE    ARTICLES    OF    FAITH.  [LECT.   XVIII. 

them :  and  I  will  bring  them  again  into  their  land  that  I 
gave  unto  their  fathers.  Behold,  I  will  send  for  many  fish- 
ers, saith  the  Lord,  and  they  shall  fish  them ;  and  after  will 
I  send  for  many  hunters,  and  they  shall  hunt  them  from 
every  mountain,  and  from  every  hill,  and  out  of  the  holes  of 
the  rocks. ,y  And  again: — "Behold,  I  will  bring  them  from 
the  north  country,  and  gather  them  from  the  coasts  of  the 
earth.  *  *  *  Hear  the  word  of  the  Lord,  0  ye  nations, 
and  declare  it  in  the  isles  afar  off,  and  say,  He  that  scattered 
Israel  will  gather  him,  and  keep  him,  as  a  shepherd  doth 
his  flock.  For  the  Lord  hath  redeemed  Jacob,  and  ran- 
somed him  from  the  hand  of  him  that  was  stronger  than  he. 
Therefore  they  shall  come  and  sing  in  the  height  of  Zion, 
and  shall  flow  together  to  the  goodness  of  the  L6rd."fc 

7.  "Backsliding  Israel,"  "treacherous  Judah,"  are  the 
terms  of  reproof  with  which  the  Lord  addressed  His  rec- 
reant children,  then  He  commanded  the  prophet  saying: 
"Go  and  proclaim  these  words  toward  the  north,  and  say, 
Keturn  thou  backsliding  Israel,  saith  the  Lord;  and  I  will 
not  cause  mine  anger  to  fall  upon  you:  for  I  am  merciful, 
saith  the  Lord,  and  I  will  not  keep  anger  for  ever.  Only 
acknowledge  thine  iniquity,  that  thou  hast  transgressed 
against  the  Lord  thy  God,  and  hast  scattered  thy  ways  to 
the  strangers  under  every  green  tree,  and  ye  have  not  obeyed 
my  voice,  saith  the  Lord.  Turn,  0  backsliding  children, 
saith  the  Lord ;  for  I  am  married  unto  you :  and  I  will  take 
you  one  of  a  city,  and  two  of  a  family,  and  I  will  bring 
you  to  Zion:  And  I  will  give  you  pastors  according  to  mine 
heart,  which  shall  feed  you  with  knowledge  and  understand- 
ing. And  it  shall  come  to  pass,  when  ye  be  multiplied  and 
increased  in  the  land,  in  those  days,  saith  the  Lord,  they 
shall  say  no  more,  The  ark  of  the  covenant  of  the  Lord : 


j  Jer  xvi,  12-16. 

*  Jer.  xxxi,  7-8,  10-12. 


ART.   10.]  THE    GATHERING    OF    ISRAEL.  345 

neither  shall  it  come  to  mind;  neither  shall  they  remember 
it;  neither  shall  they  visit  it;  neither  shall  that  be  done 
any  more.  At  that  time  they  shall  call  Jerusalem  the 
throne  of  the  Lord;  and  all  the  nations  shall  be  gathered 
unto  it,  to  the  name  of  the  Lord,  to  Jerusalem;  neither 
shall  they  walk  any  more  after  the  imagination  of  their  evil 
heart.  In  those  days  the  house  of  Judah  shall  walk  with 
the  house  of  Israel,  and  they  shall  come  together  out  of 
the  land  of  the  north  to  the  land  that  I  have  given  for  an 
inheritance  unto  your  fathers."' 

8.  To  Ezekiel,  the  Lord  also  declared  the  plan  of  Israel's 
restoration: — "Thus  saith  the  Lord  God;  behold,  I  will 
take  the  children  of  Israel  from  among  the  heathen,  whither 
they  be  gone,  and  will  gather  them  on  every  side,  and  bring 
them  into  their  own  land :  And  I  will  make  them  one  nation 
in  the  land  upon  the  mountains  of  Israel:  and  one  king 
shall  be  king  to  them  all :  and  'they  shall  be  no  more  two 
nations,  neither  shall  they  be  divided  into  two  kingdoms  any 
more  at  all."m 

9.  That  the  re-establishment  is  to  be  a  permanent  one  is 
evident  from  the  revelation  given  through  Amos,  wherein 
we  read  that  the  Lord  said: — "And  I  will  bring  again  the 
captivity  of  my  people  of  Israel,  and  they  shall  build  the 
waste  cities,  and  inhabit  them;  and  they  shall  plant  vine- 
yards, and  drink  the  wine  thereof;  they  shall  also  make 
gardens,  and  eat  the  fruit  of  them.  And  I  will  plant  them 
upon  their  land,  and  they  shall  no  more  be  pulled  up  out  of 
their  land  which  I  have  given  them,  saith  the  Lord  thy 
God."n 

10.  As  a  fitting  close  to  our  selection  of  biblical  prophe- 
cies, let  the  words  of  Jesus  of  Nazareth  be  read,  spoken 

l  Jer.  iii,  12-18.    See  also  xxiii,  8;  xxv,  31;  xxx,  3;  xxxii,  37. 

m  Ezek.  xxxvii,  21-22;  see  also  xi,  17;  xx,  34-42;  xxviii,  25;  xxxiv,  11,  31. 

n  Amos  ix,  14-15. 


346  THE    ARTICLES    OF    FAITH.  [LECT.   XVIII, 

while  He  lived  among  men:  "And  he  shall  send  his  angels 
with  a  great  sound  of  a  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  one  end  of 
heaven  to  the  other."0 

11.  Book  of  Mormon  Prophecies: — The  gathering  of  Israel 
claimed  the  attention  of  many  prophets  whose  teachings  are 
recorded  in  the  Book  of  Mormon,  and  not  a  little  direct 
revelation  concerning  the  subject  is  preserved  within  the 
pages  of  that  volume.  We  have  noted  Lehi's  discourse  in 
the  valley  of  Lemuel,  in  the  course  of  which  that  patriarch- 
prophet  compared  the  house  of  Israel  to  an  olive  tree,  the 
branches  of  which  were  to  be  broken  off  and  scattered ;  now 
may  we  add  his  prediction  regarding  the  subsequent  graft- 
ing-in  of  the  branches;  he  taught,  that,  ''after  the  house  of 
Israel  shall  be  scattered,  they  should  be  gathered  together 
again ;  or,  in  fine,  after  the  Gentiles  had  received  the  ful- 
ness of  the  Gospel,  the  natural  branches  of  the  olive  tree,  or 
the  remnants  of  the  house  of  Israel,  should  be  grafted  in, 
or  come  to  a  knowledge  of  the  true  Messiah,  their  Lord  and 
their  Redeemer.  "p 

12.  Nephi,  quoting  the  words  of  the  prophet  Zenos,5 
emphasizes  the  declaration  that  when  purified  by  suffering, 
Israel  shall  come  again  into  the  favor  of  the  Lord,  and  then 
shall  they  be  gathered  from  the  four  quarters  of  the  earth, 
and  the  isles  of  the  sea  shall  be  remembered.''  Jacob,  the 
brother  of  Nephi,  testified  to  the  truth  of  the  prophecies  of 
Zenos,  and  indicated  the  time  of  the  gathering  as  a  charac- 
teristic sign  of  the  last  days.  Consider  his  words: — "And 
in  the  day  that  he  shall  set  his  hand  again  the  second  time 
to  recover  his  people,  is  the  day,  yea,  even  the  last  time, 
that  the  servants  of  the  Lord  shall  go  forth  in  his  power,  to 

o  Matt,  xxiv,  31. 

j)  I  Nephi  x,  14;  see  also  Jacob  v. 

q  See  Note  3,  p  340. 

r  I  Nephi  xix,  16;  see  also  I  Nephi  xxii,  11,  12,  25;  II  Nephi  vi,  8-11. 


AKT.   10.]  THE    GATHERING    OF    ISRAEL.  34? 

nourish  and   prune  his  vineyard;  and   after    that   the   end 
soon  cometh. "s 

13.  Among  the  most  comprehensive  predictions  regard- 
ing the  restoration  of  the  Jews  is  the  following  utterance 
of  Nephi: — "Wherefore,  the  Jews  shall  be  scattered  among 
all  nations;  yea,  and  also  Babylon  shall  be  destroyed; 
wherefore,  the  Jews  shall  be  scattered  by  other  nations ; 
and  after  they  have  been  scattered,  and  the  Lord  God  hath 
scourged  them  by  other  nations,  for  the  space  of  many 
generations,  yea,  even  down  from  generation  to  generation, 
until  they  shall  be  persuaded  to  believe  in  Christ,  the  Son 
of  God,  and  the  atonement,  which  is  infinite  for  all  man- 
kind; and  when  that  day  shall  come,  that  they  shall  be- 
lieve in  Christ,  and  worship  the  Father  in  his  name,  with 
pure  hearts  and  clean  hands,  and  look  not  forward  any  more 
for  another  Messiah,  then,  at  that  time,  the  day  will  come 
that  it  must  needs,  to  be  expedient  that  they  should  be- 
lieve these  things,  and  the  Lord  will  set  his  hand  again  the 
second  time  to  restore  his  people  from  their  lost  and  fallen 
state.  AVherefore,  he  will  proceed  to  do  a  marvelous  work 
and  a  wonder  among  the  children  of  men."f 

14.  Nephi,  commenting  on  the  words  of  Isaiah  regarding 
the  sufferings  and  subsequent  triumph  of  the  people  of 
Israel,  states  the  condition  upon  which  their  gathering  is 
predicated,  and  says  of  God: — "That  he  has  spoken  unto  the 
Jews,  by  the  mouth  of  his  holy  prophets,  even  from  the 
beginning  down,  from  generation  to  generation,  until  the 
time  comes  that  they  shall  be  restored  to  the  true  church 
and  fold  of  God ;  when  they  shall  be  gathered  home  to  the 
lands  of  their  inheritance,  and  shall  be  established  in  all 
their  lands  of  promise."" 

«  Jacob  vi,  2. 
t  II  Nephi  xxv,  15-17. 

u  II  Nephi  ix,  2;  see  also  I  Nephi  xv,  19;  xix,  13-16;  II  Nephi  xxv,  16,  17,  20; 
III  Nephi  v,  21-26;  xxi,  26-29;  xxix,  1-8;  Mormon  v,  14. 


348  THE    ARTICLES    OF    FAITH.  [LECT.   XVIII. 

15.  It  is  evident  from  this  and  many  other  passages,  that 
the  time  of  the  Jews'  return  is  to  be  determined  by  their 
acceptance  of  Christ  as  their  Lord.  When  that  time  comes, 
they  are  to  be  gathered  to  the  land  of  their  fathers ;  and  in 
the  work  of  gathering,  the  Gentiles  are  destined  to  take  a 
great  and  honorable  part,  as  witness  the  further  words  of 
Nephi: — "But  behold,  thus  saith  the  Lord  God:  When  the 
day  cometh  that  they  shall  believe  in  me,  that  I  am  Christ, 
then  have  I  covenanted  with  their  fathers  that  they  shall  be 
restored  in  the  flesh,  upon  the  earth,  unto  the  lands  of  their 
inheritance.  And  it  shall  come  to  pass  that  they  shall  be 
gathered  in  from  their  long  dispersion,  from  the  isles  of  the 
sea,  and  from  the  four  parts  of  the  earth ;  and  the  nations 
of  the  Gentiles  shall  be  great  in  the  eyes  of  me,  saith  God, 
in  carrying  them  forth  to  the  land  of  their  inheritance. 
Yea,  the  kings  of  the  Gentiles  shall  be  nursing  fathers  unto 
them,  and  their  queens  shall  become  nursing  mothers ;  where- 
fore, the  promises  of  the  Lord  are  great  unto  the  Gentiles, 
for  he  hath  spoken  it,  and  who  can  dispute."1' 

16.  The  assistance  which  the  Gentiles  are  to  give  in  the 
preparation  of  the  Jews,  and  of  the  remnant  of  the  house 
of  Israel  established  on  the  western  continent,  is  affirmed 
by  several  Book  of  Mormon  prophets;  and,  moreover, 
the  blessings  which  the  Gentiles  may  thus  bring  upon  them- 
selves are  described  in  detail.10  A  single  quotation  must 
suffice  for  our  present  purpose ;  and  this  the  declaration  of 
the  risen  Lord,  during  His  brief  ministration  among  the 
Xephites: — "But  if  they  [the  Gentiles]  will  repent,  and 
hearken  unto  my  words,  and  harden  not  their  hearts,  I 
will  establish  my  church  among  them,  and  they  shall  come 
in  nnto  the  covenant,  and  be  numbered  among  this  the 
remnant  of  Jacob,  unto  whom  I   have  given  this  land  for 

v  II  Nephix,  7-9;  xxx,  7:  See  also  Isaiah  xlix,  23;  III  Nephi  v,  26;  xx,  29. 
w  III  Nephi  xxi,  21-27;  Ether  xiii,  8-10. 


ART.   10.]  THE    GATHERING    OF    ISRAEL.  349 

their  inheritance,  and  they  shall  assist  my  people,  the  rem- 
nant of  Jacob,  and  also,  as  many  of  the  honse  of  Israel 
as  shall  come,  that  they  may  build  a  city,  which  shall  be 
called  the  New  Jerusalem;  and  then  shall  they  assist  my 
people  that  they  may  be  gathered  in,  who  are  scattered  upon 
all  the  face  of  the  land,  in  unto  the  New  Jerusalem.  And 
then  shall  the  power  of  heaven  come  down  among  them ;  and 
I  also  will  be  in  the  midst ;  and  then  shall  the  work  of  the 
Father  commence  at  that  day,  even  when  this  gospel  shall  be 
preached  among  the  remnant  of  this  people.  Verily  I  say 
unto  you,  at  that  day  shall  the  work  of  the  Father  com- 
mence among  all  the  dispersed  of  my  people ;  yea,  even  the 
tribes  which  have  been  lost,  which  the  Father  hath  led  away 
out  of  Jerusalem.  Yea,  the  work  shall  commence  among 
all  the  dispersed  of  my  people,  with  the  Father,  to  prepare 
the  way  whereby  they  may  come  unto  me,  that  they  may 
call  on  the  Father  in  my  name;  yea,  and  then  shall  the 
work  commence,  with  the  Father,  among  all  nations,  in 
preparing  the  way  whereby  his  people  may  be  gathered 
home  to  the  land  of  their  inheritance.  "x 

17.  Modern  Revelation  Concerning  the  Gathering: — We 
have  found  abundant  proof  of  the  severely  literal  fulfilment 
of  prophecies  relating  to  Israel's  dispersion.  The  predic- 
tions relative  to  the  gathering  have  been  but  partly  fulfilled  ; 
for,  while  the  work  of  concentration  has  been  well  begun, 
and  is  now  in  active  progress,  the  consummation  of  the 
labor  is  yet  future.  It  is  reasonable,  then,  to  look  for  reve- 
lation and  prophecy  concerning  the  subject,  in  modern 
scripture  as  well  as  in  the  inspired  writings  of  former  times. 
Speaking  to  the  elders  of  the  Church  in  this  dispensation, 
the  Lord  declares  His  purpose  to  gather  His  people  "even  as 
a  hen  gathereth  her  ^hickens  under  her  wings, "^  and  adds 

x  III  Nephi  xxi,  22-28. 

y  Revelation  given  1830,  Doc.  and  Cov.  xxix,  2;  see  also  x,  65;xliii,  24. 


350  THE    AETICLES    OF    FAITH.  [LECT.   XVIII. 

"and  ye  are  called  to  bring  to  pass  the  gathering  of  mine 
elect,  for  mine  elect  hear  my  voice,  and  harden  not  their 
hearts;  wherefore  the  decree  hath  gone  forth  from  the 
Father,  that  they  shall  be  gathered  in  unto  one  place  upon 
the  face  of  this  land,  to  prepare  their  hearts  and  be  pre- 
pared in  all  things  against  the  day  when  tribulation  and 
desolation  are  sent  forth  upon  the  wicked.  "2 

18.  Hear  further,  the  word  of  the  Lord  unto  the  people 
of  His  Church  in  the  present  day,  not  only  predicting  the 
gathering  of  the  Saints  to  Zion,  but  announcing  that  the 
hour  for  the  gathering  has  come: — "Wherefore,  prepare  ye, 
prepare  ye,  0  my  people;  sanctify  yourselves;  gather  ye 
together,  0  ye  people  of  my  church.  *  *  *  Yea,  verily 
I  say  unto  you  again,  the  time  has  come  when  the  voice  of 
the  Lord  is  unto  you,  go  ye  out  of  Babylon,  gather  ye  out 
from  among  the  nations,  from  the  four  winds,  from  one  end 
of  heaven  to  the  other."" 

19.  Extent  and  Purpose  of  the  Gathering: — Some  of  the 
prophecies  already  cited  have  special  reference  to  the  restora- 
tion of  the  Ten  Tribes:  others  relate  to  the  return  of  the 
people  of  Judah  to  the  land  of  their  inheritance;  yet  others 
refer  to  the  re-establishment  of  Israel  in  general,  without 
mention  of  tribal  or  other  divisions ;  while  many  passages  in 
the  revelations  of  the  present  dispensation  deal  with  the 
gathering  of  the  Saints  who  have  numbered  themselves  with 
the  Church  of  Christ  as  re-established.  It  is  evident  that 
the  plan  of  gathering  comprises : — 

1.  Return  of  the  Jews  to  Jerusalem. 

2.  Restoration  of  the  Ten  Tribes. 

3.  Assembling  in  the  land  of  Zion  of  the  people  of  Israel 
from  the  nations  of  the  earth. 


z  Doc.  and  Cov.  xxix,  7-8;  see  also  xxxi,  8;  xxxiii,  6;  xxxviii,  31;  cxxxiii,  7;  xlv, 
25;  lxxvii,  14:  lxxxiv,  2. 

a  Doc.  and  Cov.  cxxxiii,  4,  7. 


ART.   10.]  THE    GATHERING    OF    ISRAEL.  351 

20.  The  sequence  of  these  subdivisions  as  here  pre- 
sented, is  that  of  convenience  only,  and  has  no  significance 
as  to  the  order  in  which  the  work  is  to  be  done.  The  divi- 
sion last  named  constitutes  the  present  great  work  of  the 
Church,  though  the  labor  of  assisting  in  the  restoration  of 
the  Lost  Tribes  is  included.  We  are  informed  by  revelation, 
given  in  the  Kirtland  Temple,  that  the  appointment  to  and 
the  authority  for  this  work  were  solemnly  committed  to  the 
Church.  And  through  whom  should  such  authority  be  ex- 
pected to  come?  Surely  through  him  who  had  received  it 
by  Divine  commission  in  a  former  dispensation  of  united 
Israel.  Moses,  who  was  the  chief  representative  of  Israel's 
God  when  the  Lord  set  His  hand  the  first  time  to  lead  His 
people  to  the  land  of  their  appointed  inheritance,  has  come 
in  person  and  has  committed  to  the  latter-day  Church  the 
authority  to  minister  in  the  work  now  that  the  Lord  has 
"set  his  hand  the  second  time"  to  recover  His  people. 

21.  Joseph  Smith  and  Oliver  Cowdery,  each  of  whom 
had  been  duly  ordained  to  the  apostleship,  testify  of  the 
manifestations  made  to  them,  in  these  words: — "The 
heavens  were  again  opened  unto  us,  and  Moses  appeared 
before  us,  and  committed  unto  us  the  keys  of  the  gathering 
of  Israel  from  the  four  parts  of  the  earth,  and  the  leading 
of  the  ten  tribes  from  the  land  of. the  north."6  The  im- 
portance of  the  work  thus  required  of  the  Church  was 
emphasized  by  a  later  revelation,  in  which  the  Lord  gave 
this  command :— "Send  forth  the  elders  of  my  church  unto 
the  nations  which  are  afar  off;  unto  the  islands  of  the  sea; 
send  forth  unto  foreign  lands ;  call  upon  all  nations ;  firstly 
upon  the  Gentiles,  and  then  upon  the  Jews.  And  behold, 
and  lo,  this  shall  be  their  cry,  and  the  voice  of  the  Lord 
unto  all  people :  Go  ye  forth  unto  the  land  of  Zion.  *  *  * 
Let    them   therefore,    who    are  among    the     Gentiles    flee 

b  Doc.  and  Cov.  ex,  11. 


352  THE    ARTICLES    OF    FAITH.  [LECT.   XVIII. 

unto  Zion.  And  let  them  who  be  of  Judah  flee  unto 
Jerusalem,  unto  the  mountain  of  the  Lord's  house.  Go  ye 
out  from  among  the  nations,  even  from  Babylon,  from  the 
midst  of  wickedness,  which  is  spirtual  Babylon.  "c 

22.  The  last  sentence  of  the  foregoing  quotation  ex- 
presses the  purpose  for  which  this  work  of  gathering  the 
Saints  from  the  nations  of  the  earth  has  been  ordained.  The 
Lord  would  have  His  people  separate  themselves  from  the 
sins  of  the  world,  and  depart  from  spiritual  Babylon,  that 
they  may  learn  the  ways  of  God  and  serve  Him  the 
more  fully.  John  the  Revelator,  while  in  exile  on  Patmos, 
saw  in  vision  the  fate  of  the  sinful  world.  An  angel  came 
down  from  heaven,  "and  he  cried  mightily  with  a  strong 
voice,  saying,  Babylon  the  great  is  fallen,  is  fallen,  and  is 
become  the  habitation  of  devils,  and  the  hold  of  every  foul 
spirit,  and  a  cage  of  every  unclean  and  hateful  bird.  *  *  * 
And  I  heard  another  voice  from  heaven,  saying,  Come  out 
of  her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues.  For  her  sins  have  reached 
unto  heaven,  and  God  hath  remembered  her  iniquities.  "d 

23.  The  faith  of  the  Saints  teaches  that  in  the  day  of  the 
Lord's  righteous  fury,  safety  will  be  found  in  Zion.  The 
importance  which  the  Latter-day  Saints  associate  with  the 
work  of  gathering,  and  the  fidelity  with  which  they  seek  to 
discharge  the  duty  enjoined  upon  them  by  Divine  author- 
ity in  the  matter  of  warning  the  world  of  the  impending 
dangers,  as  described  in  the  Revelator's  vision,  are  sufficiently 
demonstrated  by  the  great  extent  of  the  missionary  labor  as 
at  present  prosecuted  by  this  people/ 

24.  Israel  a  Chosen  People: — It  is  evident  that  the  Lord 
has   conferred   the   choicest   of  blessings  upon  His  people 


c  Doc.  and  Cov.  cxxxiii,  8-9,  12-14. 
d  Rev.  xviii,  2,  4-5. 
e  See  Note  1. 


ART.   10. J  THE    GATHERING    OF    ISRAEL.  353 

Israel/  With  Abraham,  the  patriarch  of  the  nation,  God 
entered  into  a  covenant  and  said: — "I  will  make  of  thee  a 
great  nation,  and  I  will  bless  thee  and  make  thy  name 
great;  and  thou  shalt  be  a  blessing;  and  I  will  bless  them 
that  bless  thee,  and  curse  him  that  curseth  thee,  and  in  thee 
shall  all  families  of  the  earth  be  blessed. "^  This  was  to  be 
an  everlasting  covenant/  It  was  confirmed  upon  Isaac/ 
and  in  turn  upon  Jacob  who  was  called  Israel.-7'  The  prom- 
ises regarding  the  multitudinous  posterity,  among  whom 
were  to  be  counted  many  of  royal  rank,  have  been  literally* 
fulfilled.  No  less  certain  is  the  realization  of  the  second 
part  of  the  prediction,  that  in  and  through  Abraham's  de- 
scendants should  all  nations  of  the  earth  be  blessed.  For, 
by  a  world-wide  dispersion,  the  children  of  Israel  have  been 
mingled  with  the  nations ;  and  the  blood  of  the  chosen  seed 
has  been  sprinkled  among  the  peoples/  And  now,  in  this 
the  day  of  gathering,  when  the  Lord  is  again  bringing  His 
people  together  to  honor  and  bless  them  above  all  that  the 
world  can  give,  every  nation  with  the  blood  of  Israel  in  the 
veins  of  its  members  will  partake  of  the  blessingsv 

25.  But  there  is  another  and  more  striking  proof  of 
blessings  flowing  to  all  nations  through  the  house  of  Israel. 
Was  not  the  Redeemer  born  in  the  flesh  through  the  lineage 
of  Abraham?  Surely  the  blessings  of  that  Divine  birth 
are  extended,  not  only  to  the  nations  and  families  of  the 
earth  collectively,  but  to  every  individual  in  mortality. 

26.  Restoration  of  the  Ten  Tribes: — From  the  scriptural 
passages  already  considered,  it  is  plain,  that  while  many  of 
those  belonging  to  the  Ten  Tribes  were  dispersed  among  the 
nations,  a  sufficient  number  to  justify  the  retention  of  the 
original  name  were  led  away  as  a  body,  and  are  now  in  ex- 

/  See  Note  2. 

a  Gen.  xii,  1-2;  see  also  Gal.  iij,  14,  16. 

h  Gen.  xvii,  6-8. 

i  Gen.  xxvi,  3-4. 

3  Gen.  xxxv,  11-12. 

k  See  Note  3. 

24 


354  THE    ARTICLES    OF    FAITH.  [LECT.   XVIII. 

istence  in  some  place  where  the  Lord  has  hidden  them. 
To  them  Christ  went  to  minister  after  His  visit  to  the 
Nephites,  as  before  stated.'  Their  return  constitutes  a  very- 
important  part  of  the  gathering,  characteristic  of  the  dis- 
pensation of  the  fulness  of  times. 

27.  To  the  scriptures  already  quoted  as  relating  to  their 
return,  the  following  should  be  added :  As  a  feature  of  the 
work  of  God  in  the  day  of  restoration  we  are  told: — "And 
they  who  are  in  the  north  countries  shall  come  in  remem- 
brance before  the  Lord,  and  their  prophets  shall  hear  his 
voice,  and  shall  no  longer  stay  themselves,  and  they  shall 
smite  the  rocks,  and  the  ice  shall  flow  down  at  their  pres- 
ence. And  an  highway  shall  be  cast  up  in  the  midst  of  the 
great  deep.  Their  enemies  shall  become  a  prey  unto  them. 
And  in  the  barren  deserts  there  shall  come  forth  pools  of 
living  water;  and  the  parched  ground  shall  no  longer  be 
a  thirsty  land.  And  they  shall  bring  forth  their  rich 
treasures  unto  the  children  of  Ephraim  my  servants. 
And  the  boundaries  of  the  everlasting  hills  shall  tremble  at 
their  presence.  And  there  shall  they  fall  down,  and  be 
crowned  with  glory,  even  in  Zion,  by  the  hands  of  the 
servants  of  the  Lord,  even  the  children  of  Ephraim;  and 
they  shall  be  filled  with  songs  of  everlasting  joy.  Behold 
this  is  the  blessing  of  the  everlasting  God  upon  the  tribes 
of  Israel,  and  the  richer  blessing  upon  the  head  of  Ephraim 
and  his  fellows.'"" 

28.  From  the  express  and  repeated  declaration,  that  in 
their  exodus  from  the  north,  the  Ten  Tribes  are  to  be  led  to 
Zion,  there  to  receive  honor  at  the  hands  of  some  of  the 
children  of  Ephraim,  who  necessarily  are  to  have  pre- 
viously gathered  there,  it  is  plain  that  Zion  is  to  be  first 
established.  The  establishment  of  Zion  will  receive  atten- 
tion in  the  next  lecture. 


I  pp.  338-339. 

m  Doc.  and  Cov.  cxxxiii,  26-34. 


ART.   10.]  NOTES.  355 

NOTES. 

1.  Gathering  Now  in  Progress :— The  Latter-day  Saints  "are  building 
up  stakes  of  Zion  in  the  Rocky  Mountain  valleys,  and  in  this  way  are  fulfilling 
predictions  of  the  ancient  prophets.  Isaiah  hath  it  written,  "And  it  shall 
come  to  pass  in  the  last  days,  that  the  mountain  of  the  Lord's  house  shall  be 
established  in  the  top  of  the  mountains,  and  shall  be  exalted  above  the  hills; 
and  all  nations  shall  flow  unto  it.  And  many  people  shall  go  and  say,  Come  ye, 
and  let  us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the  God  of  Jacob; 
and  he  will  teach  us  of  his  ways,  and  we  will  walk  in  his  paths;  for  out  of  Zion 
shall  go  forth  the  law,  and  the  word  of  the  Lord  from  Jerusalem."  (Isaiah  ii, 
2-3.)  It  is  remarkable  how  minutely  the  Latter-day  Saints  are  fulfilling  the 
terms  of  this  prophecy:  1.  They  are  building  the  temples  of  God  in  the  tops  of 
the  mountains,  so  that  the  house  of  the  Lord  is  truly  where  Isaiah  saw  it  would 
be.  2.  The  Saints  engaged  in  this  work  are  people  gathered  from  nearly  all  the 
nations  under  heaven,  so  that  all  nations  are  flowing  unto  the  house  of  the  Lord 
in  the  top  of  the  mountains.  3.  The  people  who  receive  the  gospel  in  foreign 
lands  joyfully  say  to  their  relatives  and  friends:  Come  ye,  and  let  us  go  up  to 
the  house  of  the  Lord,  and  he  will  teach  us  of  his  ways  and  we  will  walk  in  his 
paths."— Roberts'  Outlines  of  Ecclesiastical  History,  p.  409. 

2.  Israel  a  Chosen  People;— "The  promise  to  Abram  that  he  should 
become  a  great  nation,  has  been  fulfilled  in  his  chosen  seed  occupying  the  land 
of  Palestine,  as  such,  for  fifteen  hundred  years.  It  will  again  be  fulfilled  when 
they  become  a  nation  on  that  land  forever.  The  history  of  the  eastern  hemi- 
sphere for  the  two  thousand  years  which  intervened  between  the  calling  of 
Abraham  and  the  destruction  of  Jerusalem  by  the  Romans,  witnesses  that  every 
nation  that  fought  against  Israel,  or  in  any  way  oppressed  them  passed  away . 
Time  will  show  the  same  general  result  from  the  destruction  of  Jerusalem  to  the 
millennium.  The  Prophet  Isaiah,  speaking  of  the  time  when  the  Lord  should 
favor  Israel,  said,  "All  they  that  were  incensed  against  thee  shall  be  ashamed 
and  confounded:  they  shall  be  as  nothing;  and  they  that  strive  with  thee  shall 
perish."  (xli,  11.)  "I  will  feed  them  that  oppress  thee  with  their  own  flesh;  and 
they  shall  be  drunken  with  their  own  blood."  (xlix,  27.)  "I  have  taken  out  of 
thine  hand  the  cup  of  trembling,  even  the  dregs  of  the  cup  of  my  fury;  thou 
shalt  no  more  drink  of  it  again:  but  I  will  put  it  into  the  hand  of  them  that 
afflict  thee;  which  have  said  to  thy  soul,  Bow  down,  that  we  may  go  over."— A 
Compendium  of  the  Doctrines  of  the  Gospel,  by  Elders  Franklin  D.  Richards  and 
James  A.  Little,  pp.  246-247. 

3.  Israel  Among  the  Nations:— "When  we  reflect  that  it  is  thirty-two 
centuries  since  the  enemies  of  Israel  began  to  oppress  them  in  the  land  of 
Canaan,  that  about  one-third  of  the  time  they  were  a  people  in  that  land  they 
were  more  or  less  in  bondage  to  their  enemies;  that  seven  hundred  years  before 
the  coming  of  Christ  the  ten  tribes  were  scattered  throughout  western  Asia: 
that  we  have  no  record  that  any  have  as  yet  returned  to  the  land  of  their  in- 
heritance; that  nearly  six  hundred  years  before  Christ,  the  Babylonish  captivity 
took  place,  and  that,  according  to  the  Book  of  Esther,  only  a  small  part  of  the 
Jews  ever  returned,  but  were  scattered  through  the  127  provinces  of  the  Persian 
empire;  that  Asia  was  the  hive  from  which  swarmed  the  nomadic  tribes  who 
over-ran  Europe;  that  at  the  destruction  of  Jerusalem  by  the  Romans  the  Jews 
were  scattered  over  the  known  world;  we  may  well  ask  the  question,  Does  not 
Israel  today  constitute  a  large  proportion  of  the  human  family?"— Compendium, 
by  Elders  F.  D.  Richards  and  Jas.  A.  Little,  p.  90.  • 


356  THE    ARTICLES    OF    FAITH.  [LECT.   XIX. 


LECTURE  XIX. 

ZION. 

Article  10— We  believe       *       *       *       That  Zion  will  be  built  upon  this 
[the  American]  continent,  etc. 

1.  Two  Gathering  Places: — Some  of  the  passages  quoted 
in  connection  with  the  dispersion  and  the  subsequent 
re-union  of  Israel,  make  reference  to  Jerusalem  which  is  to 
be  re-established,  and  Zion  which  is  to  be  built.  True,  the 
latter  name  is  in  many  cases  used  as  a  synonym  of  the  first, 
owing  to  the  fact  that  a  certain  hill  within  the  Jerusalem 
of  old  was  known  specifically  as  Zion,  or  Mount  Zion;  and 
the  name  of  a  part,  is  often  used  figuratively  to  designate 
the  whole ;  but  in  other  passages,  the  separate  and  distinc- 
tive meaning  of  the  terms  is  clear.  The  prophet  Micah, 
who  ministered  during  the  seventh  century  before  the  birth 
of  Christ,  "full  of  power  by  the  spirit  of  the  Lord,  and  of 
judgment,  and  of  might,  "a  predicted  the  destruction  of 
Jerusalem  and  its  associated  Zion,  the  former  to  "become 
heaps,"  and  the  latter  to  be  "plowed  as  a  field;"5  and  then 
announced  a  new  condition  which  is  to  exist  in  the  last 
days,  when  another  "mountain  of  the  house  of  the  Lord" 
is  to  be  established,  and  this  is  to  be  called  Zion.c  The  two 
places  are  mentioned  separately  in  the  prophecy: — "For 
the  law  shall  go  forth  of  Zion,  and  the  word  of  the  Lord 
from  Jerusalem.  "d 

2.     Joel  adds  this  testimony  regarding  the  two  places 
from  which  the  Lord  shall  rule  over    His  people: — "The 

a  Micab  iii,  8, 

*  Micab  iii,  12;  see  also  page  337  of  tbis  book. 

c  Micab  iv,  1. 

d  Micab  iv,  2;  Isaiah  ii,  2-3. 


AKT.»10.]  ZIOK.  35? 

Lord  also  shall  roar  out  of  Zion,  and  utter  his  voice  from 
Jerusalem."6  Zephaniah  breaks  forth  into  song,  with  the 
triumph  of  Israel  as  his  theme,  and  addresses  the  daughters 
of  both  cities: — "Sing,  0  daughter  of  Zion;  shout,  0  Israel; 
be  glad  and  rejoice  with  all  the  heart,  0  daughter  of  Jeru- 
salem. 'y  Then,  the  prophet  predicts  separately  of  each 
place: — "In  that  day  it  shall  be  said  to  Jerusalem,  Fear  thou 
not:  and  to  Zion,  Let  not  thine  hands  be  slack."6'  Further- 
more, Zechariah  records  the  revealed  will  in  this  way: — 
"And  the  Lord  shall  yet  comfort  Zion,  and  shall  yet  choose 
Jerusalem.'"1 

3.  When  the  people  of  the  house  of  Jacob  are  prepared 
to  receive  the  Kedeemer  as  their  rightful  king,  when  the 
scattered  sheep  of  Israel  have  been  sufficiently  humbled 
through  suffering  and  sorrow  to  know  and  to  follow  their 
Shepherd,  then,  indeed,  will  He  come  to  reign  among  them. 
Then  a  literal  kingdom  will  be  established,  wide  as  the 
world,  with  the  King  of  Kings  on  the  throne ;  and  the  two 
capitals  of  this  mighty  empire  will  be,  Jerusalem  on  the 
eastern  hemisphere,  and  Zion  on  the  western.  Isaiah  speaks 
of  the  glory  of  Christ's  kingdom  in  the  latter  days,  and 
ascribes  separately  to  Zion  and  to  Jerusalem  the  blessings  of 
triumph:* — "0  Zion,  that  bringest  good  tidings,  get  thee  up 
into  the  high  mountain ;  0  Jerusalem,  that  bringest  good 
tidings,  lift  up  thy  voice  with  strength;  lift  it  up,  be  not 
afraid;  say  unto  the  cities  of  Judah,  behold  your  God."i 

4.  The  Name  "Zion"  is  used  in  several  distinct  senses. 
By  derivation,  the  word  Zion,  or  as  written  by  the  Greeks, 
Sion,  probably  meant  bright,  or  sunny;  but  this  common- 

e  Joel  iii,  16. 
/  Zeph.  iii,  14. 
g  Verse  16. 

h  Zech.  i,  17;  see  also  ii,  7-12. 
i  Isa.  iv,  3-4. 
j  Isa.  xl.  9. 


358  THE    ARTICLES    OF    FAITH.  [LECTt   XIX. 

place  signification  is  lost  in  the  deeper  and  more  affecting 
meaning  which  the  word  as  a  name  and  title  came  to 
acquire.  As  stated,  a  particular  hill  within  the  site  of  the 
city  of  Jerusalem  was  called  Zion.  When  David  gained  his 
victory  over  the  Jebusites,  he  captured  and  occupied  the 
4 'stronghold  of  Zion,"  and  named  it  the  city  of  David/' 
"Zion"  then  was  the  name  of  a  place;  and  it  has  been 
applied  as  follows : 

1.  To  the  hill  itself,  or  Mount  Zion,  and,  by  extension 
of  meaning,  to  Jerusalem. 

2.  To  the  location  of  the  "mountain  of  the  house  of  the 
Lord,"  which  Micah  predicts  shall  be  established  in  the  last 
days,  distinct  from  Jerusalem.  To  these  we  may  add 
another  application  of  the  name  as  made  known  through 
modern  revelation,  viz. 

3.  To  the  city  of  Holiness,  founded  by  Enoch,  the  seventh 
patriarch  in  descent  from  Adam,  and  called  by  him  Zion.* 

4.  Yet  another  use  of  the  term  is  to  be  noted,  viz.  a 
metaphorical  one,  by  which  the  Church  of  God  is  called 
Zion,  comprising,  according  to  the  Lord's  own  definition, 
the  pure  in  heart. m 

5.  Jerusalem: — As  a  fitting  introduction  to  our  study 
regarding  the  new  Zion,  yet  to  be  built,  as  we  shall  present- 
ly see,  on  the  western  hemisphere,  let  us  briefly  consider  the 
history  and  destiny  of  Jerusalem,"  the  Zion  of  the  eastern 
continent.  The  word  Jerusalem  is  generally  believed  to 
mean  by  derivation  the  foundation  or  city  of  peace.  We 
meet  it  for  the  first  time  as  Salem,  the  abode  of  Melchise- 
dek,  high-priest  and  king,  to  whom  Abram  paid  tithes,  in 
the  nineteenth  century  before  Christ.0  We  find  a  direct 
statement  concerning  the  identity  of  Salem  and  Jerusalem 


k  II  Sam.  v,  6-7:  see  also  I  Kings  ii,  10,  and  viii,  1. 

I  "Wrtings  of  Moses."  Pearl  of  Great  Price,  pp.  37,  38.  (1888  ed.) 

m  Doc.  andCov.  xcvii,  21. 

n  See  Note  1. 

o  Gen.  xiv,  18-20. 


ART.   10.  J  ZION.  359 

by  Josephus.p  As  noted,  the  city  was  wrested  from  the 
Jebusites  by  David;9  this  was  about  1048  B.  C.  During  the 
reigns  of  David  and  Solomon,  the  city  as  the  capital  of  the 
kingdom  of  undivided  Israel  acquired  great  fame  for  its 
riches,  beauty,  and  strength,  its  chief  attraction  being  the 
marvelous  temple  of  Solomon  which  adorned  Mount 
Moriah.r  After  the  division  of  the  kingdom,  Jerusalem 
remained  the  capital  of  the  smaller  kingdom  of  Judah. 

6.  Among  its  many  and  varied  vicissitudes  incident  to  the 
fortunes  of  war,8  may  be  mentioned : — the  destruction  of  the 
city  and  the  enslaving  of  the  inhabitants  by  Nebuchadnez- 
zar 585  B.  C.  ;*  its  re-establishment  at  the  close  of  the 
Babylonian  captivity, u  (about  515  B.  C);  and  its  final  over- 
throw at  the  disruption  of  the  Jewish  nation  by  the  Romans 
70-71  A.  D.  In  importance,  and  in  the  love  of  the  Jews, 
the  city  was  the  very  heart  of  Judea :  and  in  the  estima- 
tion of  Christians,  it  has  ever  been  invested  with  the  fullest- 
sanctity.  It  occupied  an  important  place  in  the  earthly 
mission  of  the  Redeemer,  and  was  the  scene  of  His  death, 
resurrection,  and  ascension.  The  Savior's  high  regard  for 
the  chief  city  of  His  people  is  beyond  question.  He  for- 
bade that  any  should  swear  by  it,  "for  it  is  the  city  of  the 
great  King  ;"1'  and  because  of  its  sins,  He  lamented  over  it  as 
a  father  for  a  wayward  child."' 

7.  But,  great  as  is  Jerusalem's  past,  a  yet  greater  future 
awaits  her.  Again  will  the  city  become  a  royal  seat,  her 
throne  that  of  the  King  of  Kings,  with  permanency  of 
glory  assured. 

j)  Ant.  of  the  Jews  I,  chapter  x. 

q  II  Sam.  v,  6-7. 

r  I  Kin.  v-viii;  II  Chron.  ii-vii. 

*  I  Kings  xiv,  25;  II  Kings  xiv,  13-14;  xxv;  II  Chron.  xii,  2-5;  xxxvi,  14-21;  Jer. 
xxxix,  5-8. 

t  Jer.  lii,  12-15. 

u  Ezra,  i-iii;  Neh.  ii. 

v  Matt,  v,  35;  see  also  Psa.  xlviii,  2;  lxxxvii.  3. 

w  Matt,  xxiii,  37;  Luke  xiii,  34. 


360  THE    ARTICLES    OF    FAITH.  [LECT.    XIX. 

8.  The  Latter-day  Zion ;  New  Jerusalem : — The  biblical  state- 
ments concerning  the  Zion  of  the  last  days  as  separate 
from  the  ancient  or  the  re-established  Jerusalem  of  the  east, 
are  silent  regarding  the  geographical  location  of  this  second 
and  modern  capital  of  Christ's  kingdom.  We  learn  some- 
thing, however,  from  the  Bible  as  to  the  physical  characteris- 
tics of  the  region  wherein  Zion  is  to  be  built.  Thus,  Micah, 
after  predicting  the  desolation  of  the  hill,  Mount  Zion,  and 
of  Jerusalem  in  general,  describes  in  contrast  the  new  Zion, 
wherein  the  house  of  the  Lord  is  to  be  built  in  the  last  days. 
These  are  his  words: — "But  in  the  last  days  it  shall  come  to 
pass,  that  the  mountain  of  the  house  of  the  Lord  shall  be 
established  in  the  top  of  the  mountains,  and  it  shall  be 
exalted  above  the  hills;  and  people  shall  flow  unto  it.  And 
many  nations  shall  come,  and  say,  Come,  and  let  us  go  up 
to  the  mountain  of  the  Lord,  and  to  the  house  of  the  God 
of  Jacob ;  and  he  will  teach  us  of  his  ways,  and  we  will 
walk  in  his  paths ;  for  the  law  shall  go  forth  of  Zion,  and 
the  word  of  the  Lord  from  Jerusalem. "x 

9.  The  prophecy  of  Isaiah  is  not  less  explicit  regarding 
the  mountainous  character  of  the  country  of  modern  Zion  f 
and,  furthermore,  this  writer  assures  us  that  the  righteous 
man  only  shall  be  able  to  dwell  amid  the  fiery  splendor  of 
this  new  abode ;  and  of  him  the  prophet  says: — "He  shall 
dwell  on  high :  his  place  of  defence  shall  be  the  munitions 
of  rocks;"  and  adds  the  statement  that  the  land  shall  be 
very  far  off.'  In  another  passage,  he  mentions  a  gathering 
place  "beyond  the  rivers  of  Ethiopia,"  and,  "on  the  moun- 
tains" where  the  Lord  is  to  "set  up  an  ensign"  to  the  world." 

10.  The  teachings  of  the  Book  of  Mormon,  and  the 
truths  made  known  through  revelation  in  the  present  dis- 

x  Micah  iv,  1-2. 
y  Isa.  ii,  2-3. 
z  Isa.  xxxiii,  15-17. 
a  Isa.  xviii.  1-3. 


ART.   10.J  ZION.  361 

pensation,  regarding  the  Zion  of  the  last  days,  while  agree- 
ing with  the  biblical  record  as  to  the  general  description  of 
the  situation,  and  the  glories  of  the  city,  are  more  explicit 
in  regard  to  the  location.  In  these  scriptures,  the  names 
Zion  and  New  Jerusalem  are  used  synonymously,  the  latter 
designation  being  given  in  honor  of  the  Jerusalem  of  the 
east.  John  the  Eevelator  saw  in  vision  a  New  Jerusalem  as 
characteristic  of  the  latter  times.6  Ether,  writing  600  B.C. 
as  a  prophet  among  the  Jaredites, — a  people  who  had  inhab- 
ited parts  of  North  America  for  centuries  before  Lehi  and 
his  followers  came  to  this  hemisphere,0  foretold  the  establish- 
ment of  the  New  Jerusalem  on  this  continent,  and  empha- 
sized the  distinction  between  that  city  and  the  Jerusalem  of 
old. 

11.  The  Nephite  prophet,  Moroni,  in  the  synopsis  of  the 
writings  of  Ether,  says  of  the  latter,  that  he  saw  concerning 
the  land  of  North  America,  "That  it  was  the  place  of  the 
New  Jerusalem,  which  should  come  down  out  of  heaven, 
and  the  Holy  Sanctuary  of  the  Lord."  And  adds:  "Be- 
hold, Ether  saw  the  days  of  Christ,  and  he  spake  concern- 
ing a  new  Jerusalem,  upon  this  land ;  And  he  spake  also 
concerning  the  house  of  Israel,  and  the  Jerusalem  from 
whence  Lehi  should  come;  after  it  should  be  destroyed,  it 
should  be  built  up  again  a  holy  city  unto  the  Lord,  where- 
fore it  could  not  be  a  New  Jerusalem,  for  it  had  been  in  a 
time  of  old,  but  it  should  be  built  up  again,  and  become  a 
holy  city  of  the  Lord ;  and  it  should  be  built  unto  the  house 
of  Israel :  And  that  a  New  Jerusalem  should  be  built  up 
upon  this  land,  unto  the  remnant  of  the  seed  of  Joseph,  for 
which  things  there  has  been  a  type :  For  as  Joseph  brought 
his  father  down  into  the  land  of  Egypt,  even  so  he  died 
there ;  wherefore  the  Lord  brought  a  remnant  of  the  seed  of 

6  Rev.  xxi,  2. 
c  See  page  266. 


382  THE   ARTICLES   OF   FAITH.  [LECT.  XIX. 

Joseph  out  of  the  land  of  Jerusalem,  that  he  might  be  mer- 
ciful unto  the  seed  of  Joseph,  that  they  should  perish  not, 
even  as  he  was  merciful  unto  the  father  of  Joseph,  that  he 
should  perish  not;  Wherefore  the  remnant  of  the  house  of 
Joseph  shall  be  built  upon  this  land ;  and  it  shall  be  a  land 
of  their  inheritance ;  and  they  shall  build  up  a  holy  city 
unto  the  Lord,  like  unto  the  Jerusalem  of  old ;  and  they 
shall  no  more  be  confounded,  until  the  end  come,  when  the 
earth  shall  pass  away."d 

12.  Jesus  Christ  visited  the  Nephites  in  North  America 
soon  after  His  resurrection,  and  in  the  course  of  His  teach- 
ings said — "And  behold,  this  people  will  I  establish  in  this 
land,  unto  the  fulfilling  of  the  covenant  which  I  made  with 
your  father  Jacob ;  and  it  shall  be  a  New  Jerusalem.  And 
the  powers  of  heaven  shall  be  in  the  midst  of  this  people ; 
yea,  even  I  will  be  in  the  midst  of  you."e  Our  Savior  pre- 
dicted further,  as  set  forth  in  a  previous  lecture/  that  the 
Gentiles,  if  they  would  repent  of  their  sins,  and  not  harden 
their  hearts,  should  be  included  in  the  covenant,  and  be  per- 
mitted to  assist  in  the  building  of  a  city  to  be  called  the 
New  Jerusalem.0' 

13.  Ether  the  Jaredite,  and  John  the  Revelator,  separ- 
ated by  more  than  six  centuries  of  time  and  prophesying  on 
opposite  hemispheres,  each  saw  the  New  Jerusalem  come 
down  from  heaven,  "prepared"  says  the  Jewish  apostle  "as 
a  bride  adorned  for  her  husband.'"1  We  have  already  spoken 
of  the  Zion  of  Enoch/  a  city  once  situated  on  the  North 
American  continent,  whose  inhabitants  were  so  righteous 
that  they  too  were  called  Zion,  "because  they  were  of   one 


d  Book  of  Mormon,  Ether  xiii,  3-8. 

e  III  Nephi  xx,  22. 

/  See  pp.  348-349. 

g  III  Nephi  xxi,  22-24. 

h  Rev.  xxi,  2. 

i  Page  358. 


ART.  10.]  ZION.  363 

heart  and  one  mind."-?"  They,  with  their  patriarch  leader, 
were  translated  from  the  earth,  or,  as  we  read,  "it  came  to 
pass  that  Zion  was  not,  for  God  received  it  np  into  His  own 
bosom,  and  from  thence  went  forth  the  saying  "Zion  is 
fled."fc  But  before  this  event,  the  Lord  had  revealed  unto 
Enoch  the  Divine  purpose  in  regard  to  humanity,  even  unto 
the  last  of  time.  Great  events  are  to  mark  the  latter  days; 
the  elect  are  to  be  gathered  from  the  four  quarters  of  the 
earth  to  a  place  prepared  for  them;  the  tabernacle  of  the 
Lord  is  to  be  established  there,  and  the  place  "shall  be 
called  Zion,  a  New  Jerusalem."  Then  Enoch  and  his 
people  are  to  return  to  earth  and  meet  the  gathered  elect  in 
the  holy  place. 

14.  We  have  seen  that  the  names  Zion  and  New  Jerusa- 
lem are  used  interchangably ;  and,  furthermore,  that 
righteous  people  as  well  as  sanctified  places  are  called  Zion ; 
for,  by  the  Lord's  special  word,  Zion  to  Him  means  "the 
pure  in  heart.  "l  The  Church  in  this  day  teaches  that  the 
New  Jerusalem  seen  by  St.  John,  and  by  the  prophet  Ether, 
as  descending  from  the  heavens  in  glory,  is  the  return  of 
exalted  Enoch  and  his  righteous  people ;  and  that  the  people 
or  Zion  of  Enoch,  and  the  modern  Zion,  or  the  gathered 
elect  on  the  western  continent,  will  become  one  people. 

15.  The  Book  of  Mormon  is  explicit  in  foretelling  the 
establishment  of  Zion  on  the  western  continent;  but  the 
precise  location  was  not  revealed  until  after  the  restoration 
of  the  priesthood  in  the  present  dispensation.  In  1831,  the 
Lord  commanded  the  elders  of  His  Church  in  this  wise : — 
"Go  ye  forth  into  the  western  countries,  call  upon  the  in- 
habitants to  repent,  and  inasmuch  as  they  do  repent,  build 
up  churches  unto  me ;  and  with  one  heart  and  with  one  mind, 

3  Pearl  of  Great  Price,— Writings  of  Moses,  p.  37  (1888  ed.) 
k  Pearl  of  Great  Price,  p,  45;  Doc.  and  Cov.  xxxviii,  4;  xlv,  11-12;  lxxxiv,  99-100 
I  Doc.  and  Cov.  xcvii,  21;  Pearl  of  Great  Price,  p.  37,  (1888  ed.);  also  Doc.  and 
Cov.  lxxxiv,  100. 


364  THE  AKTICLES  OF  FAITH.       [LECT.  XIX. 

gather  up  your  riches  that  ye  may  purchase  an  inheritance 
which  shall  hereafter  be  appointed  unto  you ;  and  it  shall 
be  called  the  New  Jerusalem,  a  land  of  peace,  a  city  of 
refuge,  a  place  of  safety  for  the  saints  of  the  Most  High 
God;  and  the  glory  of  the  Lord  shall  be  there,  and  the 
terror  of  the  Lord  shall  also  be  there,  insomuch  that  the 
wicked  will  not  come  unto  it,  and  it  shall  be  called  Zion."™ 

16.  Later  revelations  called  the  elders  of  the  Church 
to  assemble  in  western  Missouri,"  and  designated  that  place 
as  the  land  appointed  and  consecrated  for  the  gathering  of 
the  Saints.0  "Wherefore  this  is  the  land  of  promise,  and 
the  place  for  the  city  of  Zion."p  The  town  of  Independ- 
ence was  named  as  "the  center  place,"  and  the  site  for  the 
temple  was  designated,  the  Saints  being  counseled  to  pur- 
chase land  there,  "that  they  may  obtain  it  for  an  everlast- 
ing inheritance."9  On  August  3rd,  1831,  the  temple  site 
thus  named  was  solemnly  dedicated  by  the  prophet,  Joseph 
Smith,  and  his  associates  in  the  priesthood. r  The  region 
round  about  was  also  dedicated,  that  it  might  be  a  gathering 
place  for  the  people  of  God. 

17.  Such,  then,  is  the  belief  of  the  Latter-day  Saints; 
such  are  the  teachings  of  the  Church.  But  the  plan  of 
building  up  Zion  has  not  yet  been  consummated.  The 
Saints  were  not  permitted  to  enter  into  immediate  possession 
of  the  land,  which  was  promised  them  as  an  everlasting 
inheritance.  Even  as  years  elapsed  between  the  time  of  the 
Lord's  promise  to  Israel  of  old  that  Canaan  should  be  their 
inheritance,  and  the  time  of  their  entering  into  possession 
thereof, — years  devoted  to  the  people's  toilsome  and  sorrow- 
ful preparation  for  the  fulfilment, — so  in  these  latter-days, 
the  Divine  purpose  is  held  in  abeyance,  while  the  people  are 

m  Doc.  and  Co  v.  xlv,  64-67;  read  further,  verses  68-71. 

n  Doc.  and  Cov.  lii,  2-3;  see  Note  2. 

o  Doc.  and  Cov.  lvii,  1-2. 

p  Verse  2. 

q  Verses  4-5. 

r  See  Note  3. 


ART.  10.]  ZION.  365 

being  sanctified  for  the  great  gift,  and  for  the  greater 
responsibilities  associated  with  it.  In  the  mean-time,  the 
honest  in  heart  are  gathering  to  the  valleys  of  the  Eocky 
Mountains ;  and  here,  in  the  tops  of  the  mountains,  exalted 
above  the  hills,  temples  have  been  erected,  and  all  nations 
are  flowing  unto  this  region.  But  Zion  will  yet  be  estab- 
lished on  the  chosen  site;  she  "shall  not  be  moved  out  of 
her  place,"  and  the  pure  in  heart  shall  surely  return, 
"with  songs  of  everlasting  joy  to  build  up  the  waste  places 
of  Zion."8 

18.  But  gathered  Israel  cannot  be  confined  to  the  "center 
place,"  nor  to  the  region  immediately  adjacent;  other 
places  have  been  and  will  be  appointed,  and  these  are  called 
Stakes  of  Zion/  Many  stakes  have  been  established  in  the 
regions  inhabited  by  the  Latter-day  Saints,  and  these  are  to 
be  permanent  possessions ;  and  thence  will  go  those  who  are 
appointed  from  among  the  worthy  to  receive  possession  of 
their  inheritances.  Zion  is  to  be  chastened,  but  only  for  a 
little  season,"  then  will  come  the  time  of  her  redemption. 

19.  That  time  will  be  appointed  of  God,  yet  it  is  to  be 
determined  according  to  the  faithfulness  of  the  people. 
Their  wickedness  causeth  the  Lord  to  tarry ;  for,  saith  He : — 
"Therefore,  in  consequence  of  the  transgression  of  my 
people,  it  is  expedient  in  me  that  mine  elders  should  wait 
for  a  little  season  for  the  redemption  of  Zion.""  And 
again, — "Zion  shall  be  redeemed  in  mine  own  due  time.""' 
But  the  Lord's  time  in  giving  blessings  unto  His  people  is 
dependent  upon  them.  As  long  ago  as  1834  came  the  word 
of  the  Lord  unto  the  Church: — "Behold,  I  say  unto  you, 
were  it  not  for  the  transgressions  of  my  people  *  *  * 
they  might  have  been  redeemed  even  now."* 

n  *  Doc.  and   Cov.  ci,  17-18;  see  also  ci,  43,  74,  75;  ciii,  1,  11,  13,   15;  cv,   I,  2,  9 
13,  16,  34;  cix,  47:  cxxxvi,  18. 

t  Doc.  and  Cov.  ci,  21;  see  page  215. 

u  Doc.  and  Cov.  c,  13. 

v  Doc.  and  Cov.  cv,  9:  also  cxxxvi,  31. 

w  Doc.  and  Cov.  cxxxvi,  18. 

x  Doc.  and  Cov.  cv,  1-2. 


360  THE    ARTICLES    OF    FAITH.  [LECT.   XIX. 

NOTES. 

1 .  Jerusalem :— "The  city  has,  in  different  ages,  borne  a  variety  of  names,  and 
even  in  the  Bible  it  has  several  designations.  Salem,  mentioned  in  Gen.  xiv,  18, 
was  perhaps  its  name  in  the  time  of  Melchisedek,  and  it  is  certainly  so  called  in 
Psa.  lxxvi,  2.  Isaiah  (xxix,  1,  7)  calls  it  Ariel.  Jebus,  or  Jebusi,  the  city  of  the 
Jebusites,  was  its  name  in  the  days  of  Joshua  and  the  Judges  (Josh,  xv,  8;  xviii, 
16,  28;  Judges  xix,  10,  11),  and  this  name  continued  in  use  till  David's  time  (I 
Chron.  xi,  4,  5).  Some  have  thought  that  Jerusalem  is  itself  a  corruption  of 
Jebus-Salem,  but  it  is  a  theory  unsupported  by  facts.  Jerusalem  is  also  termed 
'the  city  of  David,'  'the  city  of  Judah,'  'the  holy  city,'  'the  city  of  God.' 
(II  Kings  xiv,  20;  II  Chron.  xxv,  28;  Neh.  xi,  18;  Psa.  lxxxvii,  3.)  To  this  day  it 
is  called  el-Kuds,  or  'the  holy,' in  most  countries  of  the  East.  No  city  in  the 
world  has  received  more  honorable  appellations:  our  Savior  himself  called  it 
'the  city  of  the  great  King.'  "—Bible  Dictionary  Cassell  &  Co  ,  p}  600 

2.  The  Founding  of  Zion  in  Missouri:—"  *  *  A  company  of  Saints 
known  as  the  Coles ville  Branch— from  their  having  lived >at  Colesville,  Broome 
County,  New  York,  had  arrived  in  Missouri,  and  having  received  instructions  to 
purchase  the  lands  in  the  regions  around  about  Zion,  they  secured  a  tract  of 
land  in  a  fertile  prairie  some  ten  or  twelve  miles  west  of  Independence,  in  Kaw 
township,  not  far  from  the  present  location  of  Kansas  City.  On  the  2nd  of 
August  [1831],— the  day  preceding  the  dedication  of  the  temple  site,— in  the  settle- 
ment of  the  Colesville  Saints,  the  first  log  was  laid  for  a  house  as  the  foundation 
of  Zion.  The  log  was  carried  by  twelve  men,  in  honor  of  the  Twelve  Tribes  of 
Israel;  and  Elder  Sidney  Rigdon  consecrated  and  dedicated  the  land  of  Zion  for 
the  gathering  of  the  Saints."— Outlines  of  Ecclesiastical  History  by  Elder  B.  H. 
Roberts,  p.  352. 

3.  Temple  Site,  Independence,  Jackson  County,  Missouri :— "Tak- 
ing the  road  running  west  from  the  Court  House  for  a  scant  half  mile,  you  come 
to  the  summit  of  a  crowning  hill,  the  slope  of  which  to  the  south  and  west  is 
quite  abrupt,  but  very  gradual  toward  the  north  and  east.  *  *  *  *  This  is  the 
temple  site.  It  was  upon  this  spot  on  the  third  day  of  August,  1831,  that,  Joseph 
Smith,  Sidney  Rigdon,  Edward  Partridge,  W.  W.  Phelps,  Oliver  Cowdery,  Mar- 
tin Harris,  and  Joseph  Coe,  and  another  person  whose  name  I  cannot  learn,  for 
there  were  eight  in  all,— men  in  whom  the  Lord  was  well  pleased,  assembled  to 
dedicate  this  place  as  the  temple  site  in  Zion.  The  eighty-seventh  psalm  was 
read.  Joseph  [the  prophet]  then  dedicated  the  spot,  where  is  to  be  built  a  temple 
on  which  the  glory  of  God  shall  rest.  Yea,  the  great  God  hath  so  decreed  it 
saying:  "Verily  this  generation  shall  not  pass  away,  until  an  house  shall  be 
built  unto  the  Lord,  and  a  cloud  shall  rest  upon  it,  which  cloud  shall  be  even  the 
glory  of  the  Lord,  which  shall  fill  the  house.  *  *  *  *  And  the  sons  of  Moses, 
and  also  the  sons  of  Aaron,  shall  offer  an  acceptable 'Offering,  and  sacrifice  in  the 
house  of  the  Lord,  which  house  shall  be  built  unto  the  Lord  in  this  generation, 
upon  the  consecrated  spot  as  I  have  appointed.— (Doc  and  Cov.  sec.  lxxxiv,  5, 
31.)"— Elder  B.  H.  Roberts,  Missouri  Persecutions. 


ART.   10.]  CHRIST'S    REIGN    ON    EARTH.  367 


LECTURE  XX. 

CHRIST'S    REIGN    ON    EARTH. 

0 

Article  10:— We  believe  *  *  *  That  Christ  will  reign  personally  upon  the 
earth,  etc. 

1.  Christ's  First  and  Second  Advents: — The  facts  of 
Christ's  birth  in  the  flesh,  of  His  thirty  and  three  years  of 
life  among  mortals,  of  His  ministry,  sufferings,  and  death, 
are  universally  accepted  as  attested  history.  Not  alone  do 
the  records  which  the  Christian  world  regards  as  sacred  and 
inspired  bear  testimony  concerning  these  facts,  but  the 
history  written  by  man,  and,  in  contrast,  called  profane,  is 
generally  in  harmony  with  the  biblical  account.  Even  those 
who  reject  the  doctrine  of  Christ's  divinity,  even  they  who 
refuse  to  accept  Him  as  their  Redeemer,  admit  the  histor- 
ical facts  of  His  marvelous  life,  and  acknowledge  the  incal- 
culable effect  of  His  precepts  and  example  upon  the  human 
family. 

2.  Nearly  nineteen  centuries  ago,  Christ  was  born  to 
earth,  amid  humble  surroundings, — in  obscurity,  indeed,  to 
all  except  the  faithful  few  who  had  been  watching  for  the 
expected  advent.  His  coming  had  been  heralded  through 
the  previous  centuries,  even  from  the  dawn  of  human  ex- 
istence ;  every  prophet  of  God  had  borne  record  of  the  great 
events  which  were  to  characterize  the  "Meridian  of  Time;" 
every  important  incident  connected  with  His  birth,  life, 
death,  triumphal  resurrection,  and  ultimate  glory  as  King, 
Lord,  and  God,  had  been  predicted ;  and  even  the  details  of 
the  circumstances  were  given  with  exactness.  Judah  and 
Israel  had   been  told   to   prepare   for   the    coming   of   the 


368  THE    ARTICLES    OF    FAITH.  [LECT.   XX. 

Annointed  One;"  yet,  behold,  when  He  came  to  His  own 
they  received  Him  not.  Persecuted  and  despised,  He  trod 
the  thorny  path  of  duty,  "a  man  of  sorrows  and  acquainted 
with  grief;"  and,  finally  condemned  by  His  people,  who 
clamored  to  an  alien  power  for  authority  to  execute  their 
own  diabolical  sentence  upon  their  Lorfl,  He  went  to  the 
death  prescribed  for  malefactors. 

3.  To  human  judgment,  it  surely  seemed  that  the  Divine 
mision  of  Christ  had  been  nullified,  that  His  work  had 
failed,  and  that  the  powers  of  darkness  had  become  trium- 
phant. Blind,  deaf,  and  hard  of  heart,  were  those  who  refused 
to  see,  hear,  and  comprehend  the  purport  of  the  Savior's 
mission.  Similarly  benighted  are  they  who  reject  the 
prophetic  evidence  of  His  second  coming,  and  who  fail  to 
read  the  signs  of  the  times,  which  declare  the  event,  at  once 
so  terrible  and  glorious,  to  be  near  at  hand.  Both  before 
and  after  His  death,  Christ  prophesied  of  His  appointed  re- 
appearance upon  the  earth ;  and  His  faithful  followers  are 
today  waiting  and  watching  for  the  signs  of  the  great  ful- 
filment. The  heavens  are  flaming  with  those  signals,  and 
the  burden  of  inspired  teaching  is  again  heard, — Kepent, 
repent,  for  the  kingdom  of  heaven  is  at  hand. 

4.  Christ's  Second  Coming  Predicted;  and  Signs  Described: 
Bible  Prophecies: — The  prophets  of  the  Old  Testament, 
and  those  of  Book  of  Mormon  record  who  lived  and  wrote 
before  the  era  of  Christ,  had  little  to  say  regarding  the 
second  coming  of  the  Lord,  little  indeed  in  comparison  with 
their  numerous  and  explicit  predictions  concerning  His  first 
advent.  As  they  looked  into  the  sky  of  futurity,  and  with 
prophetic  power  read  the  story  of  the  heavenly  orbs,  their 
vision  was  dazzled  with  the  brilliancy  of  the  Meridian  Sun, 
and  they  saw  little  of  the  glorious  luminary  beyond,  whose 
proportions  and  radiance  were  veiled  by  the  mists  of   dis 

a  See  Note  1. 


ART.   10.]  CHRIST'S    REIGN    ON    EARTH.  369 

tance.  A  few  of  them  saw  and  so  testified,  as  the  following 
passages  show :  The  Psalmist  sang : — "Our  God  shall  come, 
and  shall  not  keep  silence ;  a  fire  shall  devour  before  him, 
and  it  shall  be  very  tempestuous  round  about  him."6  These 
devouring  and  tempestuous  conditions  did  not  attend  the 
coming  of  Bethlehem's  Babe. 

5.  Isaiah  cries : — "Say  to  them  that  are  of  a  fearful  heart, 
Be  strong,  fear  not;  behold  your  God  will  come  with 
vengeance,  even  God  with  a  recompence ;  he  will  come  and 
save  you."c  Aside  from  the  evident  fact  that  these  condi- 
tions did  not  attend  the  first  coming  of  Christ,  the  con- 
text of  the  prophet's  words  shows  that  he  applied  them  to 
the  last  days,  the  time  of  restitution,  the  day  of  the  "ran- 
somed of  the  Lord,"  and  of  the  triumph  of  Zion.d  Again 
Isaiah  speaks: — "Behold,  the  Lord  God  will  come  with 
strong  hand,  and  his  arm  shall  rule  for  him:  behold,  his 
reward  is  with  him,  and  his  work  before  him."e 

6.  The  prophet  Enoch,  who  lived  twenty  centuries  be- 
fore the  first  of  those  whose  words  are  given  above,  spoke 
with  vigor  on  the  subject.  His  teachings  do  not  appear 
under  his  own  name  in  the  Bible,  though  Jude,  a  New 
Testament  writer  cites  them/  From  the  Writings  of  Moses 
in  the  Pearl  of  Great  Price,  we  learn  concerning  the  revela- 
tion given  to  Enoch: — "And  the  Lord  said  unto  Enoch,  As 
I  live,  even  so  will  I  come  in  the  last  days  of  wickedness  and 
vengeance,  to  fulfil  the  oath  which  I  made  unto  you  con- 
cerning the  children  of  Noah."*7 

7.  Jesus  taught  the  disciples  that  His  mission  in  the  flesh 
was  to  be  of  short  duration,  and  that  He  would  come  again 

b  Psalms  1,  3. 
c  Isa.  xxxv,  4. 
d  Verses  5-10. 
e  Isa.  xl,  10. 
/  Jude  14-15. 

g  Pearl  of  Great  Price,  p.  44,(1888  ed.) 
25 


370  THE    ARTICLES    OF    FAITH.  [LECT.   XX. 

to  earth,  for  we  find  them  enquiring  in  this  wise,  "Tell  us 
when  shall  these  things  be?  And  what  shall  be  the  sign  of 
thy  coming,  and  of  the  end  of  the  world?'"1  In  reply,  our 
Lord  detailed  many  of  the  signs  of  the  latter  times,  the  last 
and  greatest  of  which  He  thus  stated: — "And  this  gospel  of 
the  kingdom  shall  be  preached  in  all  the  world  for  a  witness 
unto  all  nations;  and  then  shall  the  end  come.'"  With  great 
clearness,  Jesus  spoke  of  the  worldliness  in  which  the  chil- 
dren of  men  had  continued  to  indulge,  even  on  the  eve  of  the 
Deluge,  and  on  the  day  of  the  fiery  destruction  which  befel 
the  Cities  of  the  Plains,  and  added  "Even  thus  shall  it  be 
in  the  day  when  the  Son  of  man  is  revealed. ,y 

8.  Another  of  our  Lord's  predictions  concerning  His 
second  coming  is  as  follows ;  His  citation  of  the  signs  by 
which  the  approach  of  the  event  may  be  known  is  so  im- 
pressive that  we  should  read  the  description  in  its  entirety : — 
"And  they  [the  disciples]  asked  him,  saying,  Master,  but 
when  shall  these  things  be?  and  what  sign  will  there  be 
when  these  things  shall  come  to  pass?  And  he  said,  Take 
heed  that  ye  be  not  deceived :  for  many  shall  come  in  my 
name,  saying,  I  am  Christ;  and  the  time  draweth  near:  go 
ye  not  therefore  after  them.  But  when  ye  shall  hear  of 
wars  and  commotions,  be  not  terrified:  for  these  things 
must  first  come  to  pass ;  but  the  end  is  not  by  and  by. 
Then  said  he  unto  them,  Nation  shall  rise  against 
nation,  and  kingdom  against  kingdom:  and  great  earth- 
quakes shall  be  in  divers  places,  and  famines,  and  pesti- 
lences; and  fearful  sights  and  great  signs  shall  there  be 
from  heaven.  But  before  all  these,  they  shall  lay  their 
hands  on  you,  and  persecute  you,  delivering  you  up  to  the 
synagogues,  and  into  prisons,  being  brought  before  kings 

h  Matt,  xxiv,  3. 

i  Verse  14. 

j  Luke  xvii,  26-30. 


ART.   10.]  CHRIST'S    REIGN    ON    EARTH.  371 

and  rulers  for  my  name's  sake.  And  it  shall  turn  to  you 
for  a  testimony.  Settle  it  therefore  in  your  hearts,  not  to 
meditate  before  what  ye  shall  answer :  For  I  will  give  you 
a  mouth  and  wisdom,  which  all  your  adversaries  shall  not 
be  able  to  gainsay  nor  resist.  And  ye  shall  be  betrayed 
both  by  parents,  and  brethren,  and  kinsfolks,  and  friends ; 
and  some  of  you  shall  they  cause  to  be  put  to  death.  And 
ye  shall  be  hated  of  all  men  for  my  name's  sake.  *  *  * 
And  there  shall  be  signs  in  the  sun,  and  in  the  moon,  and 
in  the  star3 ;  and  upon  the  earth  distress  of  nations,  with 
perplexity;  the  sea  and  the  waves  roaring;  men's  hearts 
failing  them  for  fear,  and  for  looking  after  those  things 
which  are  coming  on  the  earth:  for  the  powers  of  heaven 
shall  be  shaken.  And  then  shall  they  see  the  Son  of  man 
coming  in  a  cloud  with  power  and  great  glory.  And  when 
these  things  begin  to  come  to  pass,  then  look  up,  and  lift 
up  your  heads;  for  your  redemption' draweth  nigh."fc 

9.  Again,  by  way  of  warning,  the  Lord  said: — "Whoso- 
ever therefore  shall  be  ashamed  of  me  and  of  my  words,  in 
this  adulterous  and  sinful  generation,  of  him  also  shall  the 
Son  of  man  be  ashamed,  when  he  cometh  in  the  glory  of  his 
Father  with  the  holy  angels. nl 

10.  At  the  time  of  the  Ascension,  as  the  apostles  stood 
gazing  into  the  firmament,  where  a  cloud  had  hidden  their 
resurrected  Lord  from  sight,  they  became  aware  of  the 
presence  of  two  heavenly  visitors,  who  said: — "Ye  men  of 
Galilee,  why  stand  ye  gazing  up  into  heaven?  this  same 
Jesus,  which  is  taken  up  from  you  into  heaven,  shall  so 
come  in  like  manner  as  ye  have  seen  him  go  into  heaven.  "m 
Paul  instructed  the  churches  in  the  doctrines  of  Christ's 


k  Luke  xxi,  7-28;  see  also  Mark  xiii,  14-26;  Rev.  vi,  12-17. 
I  Mark  viii,  38. 
m  Acts  i,  11. 


372  THE  ARTICLES  OF  FAITH.       [LECT.  XX. 

second  advent,  and  described  the  glory  of  His  coming."     So 
also  did  others  of  the  apostles.0 

11.  Among  Book  of  Mormon  Prophecies  concerning  our 
present  subject,  we  find  the  teachings  of  Christ  Himself  at 
the  time  of  His  ministrations  to  the  ^"ephites  in  His  res- 
urrected state.  To  the  multitude  He  explained  many  mat- 
ters, "even  from  the  beginning  until  the  time  that  He  should 
come  in  His  glory.  "p  In  promising  the  three  disciples  the 
desire  of  their  hearts,  which  was  that  they  might  be  spared 
in  the  flesh  to  continue  the  work  of  the  ministry,  the  Lord 
said  to  them: — "Ye  shall  live  to  behold  all  the  doings  of  the 
Father,  unto  the  children  of  men,  even  until  all  things  shall 
be  fulfilled,  according  to  the  will  of  the  Father,  when  I  shall 
come  in  my  glory,  with  the  powers  of  heaven. q 

12.  The  Word  of  Modern  Revelation  is  no  less  sure  re- 
garding the  appointed  advent  of  the  Redeemer.  To  serv- 
ants, specially  commissioned,  instructions  were  given  to  this 
effect: — "Wherefore,  be  faithful,  praying  always,  having 
your  lamps  trimmed  and  burning,  and  oil  with  you,''  that 
you  may  be  ready  at  the  coming  of  the  Bridegroom.  For 
behold,  verily,  verily,  I  say  unto  you  that  I  come  quickly."8 
And  again,  this  instruction  is  given: — "Cry  repentance 
unto  a  crooked  and  perverse  generation,  preparing  the  way 
of  the  Lord  for  his  second  coming;  for  behold,  verily,  verily, 
I  say  unto  you,  the  time  is  soon  at  hand  that  I  shall  come 
in  a  cloud  with  power  and  great  glory. "' 

13.  In  a  revelation  to  the  people  of  the  Church,  March 
7,  1831,  the  Lord  speaks  of  the  signs  of  His  coming,  and 
counsels  diligence.     Consider   His   words: — "Ye  look  and 

n  I  Thess.  iv,  16;  II  Thess.  i,  7-8;  Heb.  ix,  28. 

o  I  Peter  iv,  13;  I  John  ii,  28;  iii,  2. 

p  III  Nephi  xxvi,  3:  see  also  xxv,  5.  , 

q  III  Nephi  xxviii,  7;  see  also  8. 

r  An  allusion  to  the  parable  of  the  Ten  Virgins,  see  Matt,  xxv,  1-13. 

*  Doc.  andCov.  xxxiii,  17. 

t  Doc.  and  Cov,  xxxiv,  6-7. 


ART.   10.]  CHRIST'S    REIGX    ON    EARTH.  373 

behold  the  fig-trees,  and  ye  see  them  with  your  eyes,  and  ye 
say  when  they  begin  to  shoot  forth,  and  their  leaves  are  yet 
tender,  that  summer  is  now  nigh  at  hand ;  even  so  it  shall  be 
in  that  day  when  they  shall  see  all  these  things,  then  shall 
they  know  that  the  hour  is  nigh.  And  it  shall  come  to  pass 
that  he  that  fearetMme  shall  be  looking  forth  for  the  great 
day  of  the  Lord  to  come,  even  for  the  signs  of  the  coming 
of  the  Son  of  man ;  and  they  shall  see  signs  and  wonders, 
for  they  shall  be  shown  forth  in  the  heavens  above,  and  in 
the  earth  beneath ;  and  they  shall  behold  blood  and  fire,  and 
vapors  of  smoke ;  and  before  the  day  of  the  Lord  shall  come, 
the  sun  shall  be  darkened,  and  the  moon  be  turned  into 
blood,  and  stars  fall  from  heaven;  and  the  remnant  shall  be 
gathered  unto  this  place,  and  then  they  shall  look  for  me, 
and  behold  Pwill  come ;  and  they  shall  see  me  in  the  clouds  of 
heaven,  clothed  with  power  and  great  glory,  with  all  the 
holy  angels ;  and  he  that  watches  not  for  me  shall  be  cut 
off."" 

14.  The  distinctive  characteristic  of  the  revelations  as 
given  in  the  present  dispensation,  regarding  the  second 
coming  of  our  Lord,  is  the  emphatic  and  oft-repeated  dec- 
laration that  the  event  is  near  at  hand.u  The  call  is  "Pre- 
pare ye,  prepare  ye,  for  that  which  is  to  come,  for  the  Lord 
is  nigh."  Instead  of  the  cry  of  one  man  in  the  wilderness 
of  Judea,  the  voice  of  thousands  is  heard  authoritatively 
warning  the  nations,  and  inviting  them  to  repent  an<J  flee  to 
Zion  for  safety.  The  fig  tree  is  rapidly  putting  forth  its 
leaves;  the  signs  in  heaven  and  earth  are  increasing;  surely 
the  great  and  dreadful  day  of  the  Lord  is  near. 

15.  The  Precise  Time  of  Christ's  Coming  has  not  been 
made  known  to  man.  By  learning  to  comprehend  the 
signs  of  the  times,  by  watching  the  development  of  the  work 

a  Doc,  and  Co  v.  xlv,  37-44;  see  also  paragraphs  74-75. 

v  See  the  numerous  references  in  connection  with  Doc.  and  Cov.  i,  12. 


374  THE    ARTICLES    OF    FAITH.  [LECT.   XX. 

of  God  among  the  nations,  and  by  noting  the  rapid  fulfil- 
ment of  significant  prophecies,  we  may  perceive  the 
progressive  evidence  of  the  approaching  event,  "But  the 
hour  and  the  day  no  man  knoweth,  neither  the  angels  in 
heaven,  nor  shall  they  know  until  he  comes.""'  His  com- 
ing will  be  a  surprise  to  those  who  have  rejected  His  warn- 
ings, and  who  have  failed  to  watch.  "Like  a  thief  in  the 
night"*  will  be  the  coming  of  the  day  of  the  Lord  unto  the 
wicked.  "Watch  therefore,  for  ye  know  neither  the  day  nor 
the  hour  wherein  the  Son  of  man  cometh."4' 

16.  Christ's  Reign:  The  Kingdom: — We  have  seen,  that, 
according  to  the  words  of  holy  prophets  ancient  and  modern, 
Christ  is  to  come,  in  a  literal  sense,  and  so  manifest  Himself 
in  person  in  the  last  days.  He  is  to  dwell  among  His  Saints. 
"Yea,  even  I  will  be  in  the  midst  of  you,"2  He'  declared  to 
the  people  on  this  continent,  whom  He  promised  to  establish 
in  the  land  of  the  New  Jerusalem ;  and  similar  assurances 
were  given  through  the  prophets  of  the  east.a  In  this 
prospective  ministration  among  His  gathered  Saints,  Christ 
is  to  be  at  once  their  God  and  their  King.  His  government 
is  to  be  that  of  a  perfect  theocracy ;  the  laws  of  righteous- 
ness will  be  the  code,  and  control  will  be  administered  un- 
der one  authority,  undisputed  because  indisputable. 

17.  The  scriptures  abound  with  declarations  that  the 
Lord  will  yet  reign  among  His  people.  To  this  effect  sang 
Moses  before  the  hosts  of  Israel  after  their  miraculous  pas- 
sage through  the  Red  Sea, — "The  Lord  shall  reign  for  ever 
and  ever;"6  and  the  psalmist  echoes  the  refrain,  "The  Lord 
is  King  for  ever  and  ever."0     Jeremiah  calls  Him  "an  ever- 

w  Doc.  and  Cov.  xlix,  7. 

x  II  Peter  iii,  10;  I  Thess.  v,  2,  etc. 

y  Matt.  xxv.  13;  see  also  xxiv,  42,  44;  Mark  xiii,  33,  35;  Luke  xii,  40. 

z  III  Nephi  xx,  22;  see  also  xxi,  25. 

a  Ezek.  xxxvii,  26-27;  Zech.  ii,  10,  11;  viii,  3;  II  Cor.  vi.  16. 

b  Exo.  xv,  18. 

c  Psa.  x,  16;  see  also  xxix,  10;  cxlv,  13;  cxlvi,  10. 


art.  10.]  Christ's  reign  on  earth.  375 

lasting  king,"  before  whose  wrath  the  earth  will  tremble, 
and  the  nations  yield  f  and  Nebuchadnezzar,  humbled 
through  tribulation,  rejoiced  in  honoring  the  King  of 
Heaven,  "whose  dominion  is  an  everlasting  dominion,  and 
his  kingdom  is  from  generation  to  generation."6 

18.  Even  chosen  Israel  were  not  always  willing  to  accept 
God  as  their  king.  Remember  how  they  protested  that 
Samuel,  the  anointed  prophet  and  judge,  was  old, — a  poor 
excuse  for  their  claim,  as  the  old  man  ministered  with  vigor 
among  them  for  thirty-five  years  beyond  that  time, — and 
how  they  cried  for  a  king  to  rule  them,  that  they  might  be 
like  other  nations/  Note  the  pathetic  words  with  which 
the  Lord  replied  to  Samuel's  prayer  regarding  this  demand 
of  the  people,  and  the  sorrow  with  which  He  granted  them 
their  wish: — "Hearken  unto  the  voice  of  the  people  in 
all  that  they  say  unto  thee ;  for  they  have  not  rejected  thee, 
but  they  have  rejected  me  that  I  should  not  reign  over 
them.""  But  the  Lord  will  not  be  ever  rejected  by  His 
people ;  at  the  time  appointed  He  will  come  with  power  and 
great  glory,  and  will  assume  His  rightful  place  of  authority 
as  King  of  earth. 

19.  Daniel  interpreted  the  dream  of  Nebuchadnezzar, 
and  spoke  of  the  many  kingdoms  and  divisions  of  kingdoms 
which  were  to  be  established,  then  added: — "And  in  the 
days  of  these  kings  shall  the  God  of  heaven  set  up  a  king- 
dom, which  shall  never  be  destroyed:  and  the  kingdom  shall 
not  be  left  to  other  people,  but  it  shall  break  in  pieces  and 
consume  all  these  kingdoms,  and  it  shall  stand  forever.'"1 
Touching  the  extent  of  the  great  kingdom  to  be  established 
the  same  prophet  declared: — "And  the  kingdom  and  domin- 

d  Jer.  x,  10. 

e  Dan.  iv,  34-37.  • 

/  I  Sam.  viii,  5. 

g  Verse  7;  see  also  x,  19;  Hoseaxiii,  10-11. 

h  Dan.  ii,  44. 


376  THE    ARTICLES    OF    FAITH.  [LECT.   XX. 

ion,  and  the  greatness  of  the  kingdom  under  the  whole 
heaven,  shall  be  given  to  the  people  of  the  saints  of  the 
Most  High,  whose  kingdom  is  an  everlasting  kingdom,  and 
all  dominions  shall  serve  and  obey  him."' 

20.  Speaking  of  the  restoration  of  Judah  and  Israel  in 
the  last  days,  Micah  prophecies: — "And  the  Lord  shall 
reign  over  them  in  mount  Zion  from  henceforth,  even  for 
ever."-7'  In  the  annunciation  to  the  Virgin,  the  angel  said 
of  the  unborn  Christ: — "He  shall  reign  over  the  house  of 
Jacob  forever,  and  of  his  kingdom  there  shall  be  no  end."fc 
In  the  visions  of  Patmos,  the  Apostle  John  saw  the  glorious 
consummation,  and  a  universal  recognition  of  the  eternal 
King: — "And  the  seventh  angel  sounded;  and  there  were 
great  voices  in  heaven,  saying,  The  kingdoms  of  this  world 
are  become  the  kingdoms  of  our  Lord,  and  of  his  Christ ; 
and  he  shall  reign  for  ever  and  ever."*  Modern  revelation 
is  rich  in  evidence  of  an  approaching  reign  of  righteous- 
ness, with  Christ  as  King;  witness  the  following: — "And 
also  the  Lord  shall  have  power  over  his  saints,  and  shall 
reign  in  their  midst.  "m  "For  in  my  own  due  time  will  I 
come  upon  the  earth  in  judgment,  and  my  people  shall 
be  redeemed  and  shall  reign  with  me  on  earth."'1 

21.  Kingdom  and  Church: — In  the  Gospel  according  to 
Matthew,  the  phrase  "kingdom  of  -heaven"  is  of  frequent 
occurrence ;  while  in  the  books  of  the  other  evangelists,  and 
throughout  the  epistles,  the  expression  is  "kingdom  of 
God,"  "kingdom  of  Christ,"  or  simply  "kingdom."  It  is 
evident  that  these  expressions  may  be  used  interchangably 


i  Dan  vii,  27. 

j  Micah  iv,  7;  see  also  Isa.  xxiv,  23. 

k  Luke  i,  33. 

I  Rev.  xi,  15. 

m  Doc.  and  Cov  i,  36. 

n  Doc.  and  Cov.  xliii,  29;  see  also  lxxxiv,  119. 


ART.   10. J  CHRIST'S   REIGN    ON    EARTH.  37? 

without  violence  to  the  true  meaning.  However,  the  term 
kingdom  is  used  in  more  senses  than  one,  and  a  careful  study 
of  the  context  in  each  instance  may  be  necessary  to  a  proper 
comprehension  of  the  writer's  intent.  The  most  common 
usages  are  two: — 1.  An  expression  synonymous  with  "the 
Church,"  having  reference  to  the  followers  of  Christ  without 
distinction  as  to  their  temporal  or  spiritual  organizations. 
2.  The  designation  of  the  literal  kingdom  over  which 
Christ  is  to  reign  on  earth  in  the  last  days. 

22.  When  we  contemplate  the  Kingdom  in  the  latter  and 
more  general  sense,  the  Church  must  be  regarded  as  a  part 
thereof;  an  essential  indeed,  for  it  is  the  germ  from  which 
the  Kingdom  is  to  be  developed,  and  the  very  heart  of  the 
perfected  organization.  The  Church  has  existed  and  now 
continues  in  an  organized  form,  without  the  Kingdom  as  a 
visibly  established  power  with  temporal  authority  in  the 
world;  but  the  Kingdom'  cannot  be  maintained  without  the 
Church. 

23.  In  modern  revelation,  the  expressions  "kingdom  of 
God"  and  "kingdom  of  heaven"  are  sometimes  used  with 
distinctive  meanings, — the  former  phrase  signifying  the 
Church,  and  the  latter  the  literal  kingdom  which  is  to  over- 
shadow and  comprise  all  existing  national  divisions.  In 
this  sense,  the  Kingdom  of  God  has  been  set  up  already  in 
these  the  last  days ;  its  beginning,  in  and  for  the  present 
dispensation,  was  the  establishment  of  the  Church  on  its 
latter-day  and  permanent  foundation.  This  is  consistent 
with  our  conception  of  the  Church  as  the  vital  organ  of 
the  Kingdom  in  general.  The  powers  and  authority  com- 
mitted to  the  Church,  are  then  the  keys  of  the  Kingdom. 
Such  meaning  is  made  clear  in  the  following  revelation  to 
the  Church: — "The  keys  of  the  kingdom  of  God  are  com- 
mitted unto  man  on  the  earth,  and  from  thence  shall  the 
gospel  roll   forth  unto  the  ends  of  the  earth,  as  the  stone 


378  THE    AETICLES    OF    FAITH.  [LECT.   XX. 

which  is  cut  out  of  the  mountain  without  hands0  shall  roll 
forth,  until  it  has  filled  the  whole  earth  *  *  *  Call 
upon  the  Lord,  that  his  kingdom  may  go  forth  upon  the 
earth,  that  the  inhabitants  thereof  may  receive  it,  and  be 
prepared  for  the  days  to  come,  in  the  which  the  Son  of  man 
shall  come  down  in  heaven,  clothed  in  the  brightness  of  his 
glory,  to  meet  the  kingdom  of  God  which  is  set  up  on  the 
earth ;  wherefore  may  the  kingdom  of  God  go  forth,  that 
the  kingdom  of  heaven  may  come,  that  thou  0  God  mayest 
be  glorified  in  heaven  so  on  earth,  that  thy  enemies  may 
be  subdued;  for  thine  is  the  honor,  power  and  glory  for 
ever  and  ever."p 

24.  At  the  time  of  His  glorious  advent,  Christ  will  be 
accompanied  by  the  hosts  of  righteous  ones  who  have  already 
passed  from  earth;  and  the  Saints  who  are  still  alive  on 
earth  are  to  be  quickened  and  caught  up  to  meet  Him,  and 
to  descend  with  Him  as  partakers  of  His  glory.9  With  Him 
too  will  come  Enoch  and  his  band  of  the  pure  in  heart  f  and 
a  union  will  be  effected  with  the  Kingdom  of  God,  or  that 
part  of  the  Kingdom  of  Heaven  previously  established  as  the 
Church  of  Christ  on  earth;  and  the  Kingdom  on  earth  will 
be  one  with  that  in  heaven.  Then  will  be  realized  a  com- 
plete fulfilment  of  the  Lord's  own  prayer,  given  as  a  pattern 
to  all  who  pray: — "Thy  kingdom  come,  thy  will  be  done  in 
earth,  as  it  is  in  heaven."8 

25.  The  disputed  question  "Is  the  Kingdom  already  set 
up  on  earth  or  are  we  to  wait  for  its  establishment  until  the 
time  of  the  future  advent  of  Christ,  the  King?"  may  prop- 
erly receive  answer  either  affirmative  or  negative,   according 


o  Allusion  to  Daniel's  interpretation  of  the  dream  of  Nebuchadnezzar:  see 
Dan.  ii,  34,  44. 

p  Doc.  and  Cov.  lxv,  2,  5-6. 

q  Doc.  and  Cov.  lxxxviii,  91-98. 

r  See  pp.  358,  362-363. 

s  Matt,  vi,  10;  Luke  xi,  2. 


ART.   10.]  CHRIST'S    REIGN    ON    EARTH.  379 

to  the  sense  in  which  the  term  kingdom  is  understood.  The 
Kingdom  of  Cod  as  identical  with  the  Church  of  Christ  has 
assuredly  been  established ;  its  history  is  that  of  the  Church 
in  these  the  last  days ;  its  officers  are  divinely  commissioned, 
their  power  is  that  of  the  holy  priesthood.  They  claim  an 
authority  which  is  spiritual,  but  also  temporal  in  dealing 
with  the  members  of  the  organization, — Church  or  Kingdom 
as  you  may  choose  to  call  it, — but  they  make  no  attempt,  nor 
do  they  assert  the  right,  to  modrfy,  assail,  or  in  any  way 
interfere  with,  existing  governments;  far  less  to  subdue 
nations  or  to  set  up  rival  systems  of  control.  The  Kingdom 
of  Heaven,  including  the  Church,  and  comprising  all  na- 
tions, will  be  set  up  with  power  and  great  glory  when  the 
triumphant  King  comes  with  His  heavenly  retinue  to  per- 
sonally rule  and  reign  on  the  earth  which  He  has  redeemed 
at  the  sacrifice  of  His  own  life. 

26.  As  seen,  the  Kingdom  of  Heaven  will  comprise 
more  than  the  Church.  The  honorable  and  honest  among 
men  will  be  accorded  protection  and  the  privileges  of  citi- 
zenship under  the  perfect  system  of  government  which 
Christ  will  administer;  and  this  will  be  their  happy  lot 
whether  they  are  actually  members  of  the  Church  or  not. 
Law-breakers  and  men  of  impure  heart  will  meet  the  judg- 
ment of  destruction  according  to  their  sin;  but  those  who 
live  according  to  the  truth  as  they  have  been  able  to 
receive  and  comprehend  it,  will  enjoy  the  fullest  liberty 
under  the  benign  influences  of  a  perfect  administration. 
The  special  privileges  and  blessings  associated  with  the 
Church,  the  right  to  hold  and  exercise  the  priesthood  with 
its  boundless  possibilities  and  eternal  powers,  will  be,  as  now 
they  are,  for  those  only  who  enter  into  the  covenant  and  be- 
come part  of  the  Church  of  the  Redeemer. 

27.  The  Millennium: — In  connection  with  scriptural  men- 
tion of  Christ's  reign  on  earth,  a  duration  of  a  thousand 


380  THE    ARTICLES    OF    FAITH.  [LECT.   XX. 

years  is  frequently  specified.  While  we  cannot  regard  this 
as  indicating  a  time  limit  to  the  Kingdom's  existence,  or  a 
measure  of  the  Savior's  administration  of  power,  we  are 
justified  in  the  belief  that  the  thousand  years  immediately 
following  the  establishment  of  the  Kingdom  are  to  be 
specially  characterized,  so  as  to  be  different  from  both  pre- 
ceding and  succeeding  time.  The  gathering  of  Israel  and 
the  establishment  of  an  earthly  Zion  are  to  be  effected,  pre- 
paratory to  His  coming.  His  advent  will  be  marked  by  a 
destruction  of  the  wicked,  and  by  the  inauguration  of  an 
era  of  peace.  The  Kevelator  saw  the  souls  of  the  martyrs, 
and  of  other  righteous  men,  in  power,  living  and  reigning 
with  Christ  a  thousand  years/  At  the  beginning  of  this 
period  Satan  is  to  be  bound,  "that  he  should  deceive  the 
nations  no  more  until  the  thousand  years  should  be  fulfilled."" 
Certain  of  the  dead  are  not  to  live  again,  until  the  thousand 
years  are  passed;"  while  the  righteous  "shall  be  priests  of 
God  and  of  Christ,  and  shall  reign  with  him  a  thousand 
years.'""  Among  the  most  ancient  of  revelations  regarding 
the  Millennium,  is  that  given  to  Enoch: — "And  it  came  to 
pass  that  Enoch  saw  the  day  of  the  coming  of  the  Son  of 
Man,  in  the  last  days,  to  dwell  on  the  earth  in  righteousness 
for  the  space  of  a  thousand  years.'"" 

28.  It  is  evident  then,  that  in  speaking  of  the  Millennium, 
we  have  to  consider  a  definite  period,  with  important  events 
marking  its  beginning  and  its  close,  and  conditions  of  un- 
usual blessedness  extending  throughout.  It  will  be  a  sabbat- 
ical era/ — a  thousand  years  of  peace.  Enmity  between  man 
and  beast  shall  cease ;  the  fierceness  and  venom  of  the  brute 


t  Rev.  xx,  4;  see  also  6. 

u  Rev.  xx,  2-3. 

v  Verse  5. 

w  Verse  6. 

x  Pearl  of  Great  Price,  p.  45, 

y  See  Note  2. 


ART.   10.  J  CHRIST'S    REIGN    ON    EARTH.  381 

creation  shall  be  done  away,2  and  love  shall  rnle.a  A  new 
condition  of  affairs  will  prevail,  as  was  declared  in  the  word 
of  the  Lord  to  Isaiah: — "For  behold,  I  create  new  heavens 
and  a  new  earth ;  and  the  former  shall  not  be  remembered, 
nor  come  into  mind."6 

29.  Concerning  the  state  of  peace,  prosperity,  and  dura- 
tion of  human  life,  characteristic  of  that  period,  we  read: — 
"There  shall  be  no  more  thence  an  infant  of  days,  nor  an 
old  man  that  hath  not  filled  his  days :  for  the  child  shall  die 
an  hundred  years  old ;  but  the  sinner  being  an  hundred  years 
old  shall  be  accursed.  And  they  shall  build  houses,  and 
inhabit  them ;  and  they  shall  plant  vineyards,  and  eat  the 
fruit  of  them.  They  shall  not  build,  and  another  inhabit ; 
they  shall  not  plant,  and  another  eat :  for  as  the  days  of  a 
tree  are  the  days  of  my  people,  and  mine  elect  shall  long 
enjoy  the  work  of  their  hands.  They  shall  not  labor  in 
vain,  nor  bring  forth  for  trouble ;  for  they  are  the  seed  of 
the  blessed  of  the  Lord,  and  their  offspring  with  them. 
And  it  shall  come  to  pass,  that  before  they  call,  I  will 
answer :  and  while  they  are  yet  speaking,  I  will  hear.  The 
wolf  and  the  lamb  shall  feed  together,  and  the  lion  shall  eat 
straw  like  the  bullock:  and  dust  shall  be  the  serpent's  meat. 
They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain, 
saith  the  Lord."c 

30.  The  Lord's  voice  is  heard  today  declaring  the  same 
prophetic  truths,  as  is  shown  in  the  revelations  touching 
the  Millennium  given  in  the  present  dispensation  of  the 
Church/  In  1831,  the  Lord  addressed  the  elders  of  His 
Church,  and  said: — "For  the  great  Millennium,  of  which  I 
have  spoken  by  the  mouth  of  my  servants,  shall  come;  for 

3  Isa.  xi,  6-9;  lxv,  25. 

a  See  Notes  3  and  4. 

b  Isa.  lxv,  17. 

c  Verses  20-25. 

d  Doc.  and  Cov.  lxiii,  49-51 . 


382  THE    ARTICLES    OF    FAITH.  [LECT.   XX. 

Satan  shall  be  bound,  and  when  he  is  loosed  again,  he  shall 
only  reign  for  a  little  season,  and  then  cometh  the  end  of 
the  earth."6  On  another  occasion  these  words  were  spoken: — 
"For  I  will  reveal  myself  from  heaven  with  power  and 
great  glory,  with  all  the  hosts  thereof,  and  dwell  in  right- 
eousness with  men  on  earth  a  thousand  years,  and  the 
wicked  shall  not  stand.  *  ■  *  *  *  And  again,  verily, 
verily,  I  say  unto  you,  that  when  the  thousand  years  are 
ended,  and  men  again  begin  to  deny  their  God,  then  will  I 
spare  the  earth  but  for  a  little  season,  and  the  end  shall 
come."7 

31.  The  Millennium  then  is  to  precede  the  events  usual- 
ly indicated  by  the  scriptural  phrase, "the  end  of  the  world." 
During  that  period,  all  conditions  will  be  propitious  for 
righteousness;  Satan's  power  will  be  suspended;  and  men, 
relieved  to  some  extent  from  temptation,  will  be  zealous  in 
the  service  of  their  reigning  Lord.  Nevertheless,  sin  will 
not  be  wholly  abolished,  nor  will  death  be  banished; 
though  children  will  live  to  reach  maturity  in  the  flesh,  and 
then  may  be  changed  to  a  condition  of  immortality  in  the 
"twinkling  of  an  eye."g  Both  mortal  and  immortal  beings 
will  tenant  the  earth,  and  communion  with  the  heavenly 
powers  will  be  common.  The  Latter-day  Saints  believe  that 
during  that  millennial  era,  they  will  be  privileged  to  con- 
tinue the  vicarious  work  for  the  dead,  which  constitutes  so 
important  and  and  so  characteristic  a  feature  of  their  duty,A 
and  that  the  facilities  for  direct  communication  with  the 
heavens  will  enable  them  to  carry  on  their  labor  of  love 
without  hindrance.  When  the  thousand  years  are  passed, 
Satan  will  again  assert  his  power,  and  those  who  are  not 
then  numbered  among  the  pure  in  heart  will  yield  to  his  in- 

e  Doc.  and  Cov.  xliii,  30-31. 
/  Doc.  and  Cov.  xxix,  11,  22-23. 
g  Doc.  and  Cov.  lxiii,  50-51. 
h  See  pp.  148-159. 


ART.   10.]  NOTES.  383 

fluence.  But  the  liberty  thus  recovered  by  "the  prince  of 
the  power  of  the  air"*  will  be  of  short  duration ;  his  final 
doom  will  speedily  follow,  and  with  him  will  go  to  the  pun- 
ishment that  is  everlasting,  all  who  are  his.  Then  the  earth 
will  pass  to  its  celestial  condition,  and  become  a  fit  abode  for 
the  glorified  sons  and  daughters  of  our  God. 


NOTES. 


1.  "The  Anointed  One :"— "Christ,  the  official  name  of  the  Redeemer  of 
mankind,  as  Jesus,  or  in  the  Hebrew,  Joshua,  'Savior,'  was  His  natural  name. 
Christ  means  'anointed,'  from  chrio,  'to  anoint.'  Under  the  Old  Testament  dis- 
pensation, high  priests,  kings,  and  prophets  were  appointed  to  their  office  by  the 
pouring  of  the  sacred  oil  upon  their  heads.  The  rite  was  performed  by  the  recog- 
nized officer  of  Jehovah,  and  was  an  outward  testimony  that  their  appointment 
proceeded  direct  from  God  himself,  as  the  source  of  all  authority,  and  as  being 
under  the  ancient  covenant,  in  a  peculiar  way  the  governor  of  his  people.  The  oil 
used  in  the  consecration  of  priests,  and  the  anointing  of  the  tabernacle  and 
sacred  vessels,  was  a  special  preparation  of  myrrh,  cinnamon,  calamus,  and 
cassia,  (Exo.  xxx,  23-25),  which  the  Jews  were  forbidden  to  apply  to  the  body,  or 
to  copy  under  pain  of  death.  It  was  no  doubt  intended  to  typify  the  gifts  and 
graces  of  the  Holy  Spirit."— Cassell's  Bible  Dictionary,  p.  257. 

2.  The  Seventh  Thousand  Years:— "As  each  seventh  year  was  Israel's 
year  of  remission,  so  of  the  world's  seven  thousands,  the  seventh  shall  be  its 
sabbatism."  FausseVs  Bible  Cyclopedia,  p.  685.  "There  remaineth  therefore  a 
rest  to  the  people  of  God; "  or,  as  given  by  marginal  reference,  instead  of  "rest," 
the  "keeping  of  a  sabbath."— Heb.  iv,  9. 

3.  Millennial  Peace :— "The  wolf  also  shall  dwell  with  the  lamb,  and  the 
leopard  shall  lie  down  with  the  kid;  and  the  calf  and  the  young  lion  and  the 
fatling  together;  and  a  little  child  shall  lead  them.  And  the  cow  and  the  bear 
shall  feed;  their  young  ones  shall  lie  down  together:  and  the  lion  shall  eat  straw 
like  the  ox.  And  the  sucking  child  shall  play  on  the  hole  of  the  asp,  and  the 
weaned  child  shall  put  his  hand  on  the  cockatrice'  den.  They  shall  not  hurt  nor 
destroy  in  all  my  holy  mountain:  for  the  earth  shall  be  full  of  the  knowledge  of 
the  Lord,  as  the  waters  cover  the  sea."— Isa.  xi,  6-9;  see  also  lxv,  25. 

4.  The  Earth,  before,  during1,  and  after  the  Millennium:— "There 
are  three  conditions  of  the  earth  spoken  of  in  the  inspired  writings,— the 
present,  in  which  everything  pertaining  to  it  must  go  through  a  change  which 
we  call  death;  the  millennial  condition,  in  which  it  will  be  sanctified  for  the  resi- 
dence of  purer  intelligences,  some  mortal  and  some  immortal;  and  the  celestial 
condition,  spoken  of  in  the  twenty-first  and  twenty-second  chapters  of  Revela- 
tion, which  will  be  one  of  immortality  and  eternal  life." — Compendium,  by 
Elders  F.  D.  Richards  and  James  A.  Little,  p.  202. 


Eph.  ii,  2. 


384  THE    ARTICLES    OF    FAITH.  [LECT.   XXI. 


LECTUEE  XXI. 

REGENERATION  AND  RESURRECTION. 

Article  10.— We  believe  *  *  *  *  That  the  earth  will  be  renewed  and 
receive  its  paradisiacal  glory. 

RENEWAL  OF  THE  EARTH. 

1.  The  Earth  Under  the  Curse: — The  blessed  conditions, 
under  which  the  earth  shall  exist  and  man  shall  live  during 
the  millennial  era,  are  almost  beyond  human  powers  of  com- 
prehension, so  different  are  they  from  all  to  which  history 
testifies  and  which  experience  confirms.  A  reign  of  right- 
eousness throughout  the  earth  has  never  yet  been  known  to 
the  fallen  race  of  man.  So  marked  has  been  the  universal 
curse,  so  great  the  power  of  the  tempter;  so  bitter  the  sel- 
fish and  ungodly  strife  betwixt  man  and  man,  and  between 
nation  and  nation;  so  general  has  been  the  enmity  of  the 
animal  creation,  among  its  own  members,  and  toward  the 
being,  who,  though  in  a  degraded  state,  yet  holds  the  Divine 
commission  to  the  authority  of  dominion;  so  prolific  has 
been  the  soil  in  bringing  forth  thorns,  briers,  and  noxious 
weeds,  that  the  description  of  Eden  is  to  us  as  the  story  of 
another  world,  an  orb  of  a  higher  order  of  existence,  wholly 
unlike  this  dreary  sphere.  Yet,  we  learn  that  Eden  was 
truly  a  feature  of  our  planet,  and  that  the  earth  is  destined 
to  become  a  celestialized  body, — fit  for  the  abode  of  the 
most  exalted  intelligences.  The  millennium,  with  all  its 
splendor,  is  but  a  more  advanced  stage  of  preparation,  by 
which  the  earth  and  its  inhabitants  will  approach  the  fore- 
ordained perfection. 


ART.   10. J  RENEWAL    OF    THE    EARTH.  385 

2.  Regeneration  of  the  Earth: — The  term  regeneration, 
(translated  from  the  Greek,  palingenesia,  and  signifying  a 
new  birth,  or  more  literally,  one  who  is  born  again)  occurs 
twice"  in  the  New  Testament;  while  other  expressions  of 
equivalent  meaning  are  used  in  many  places.  However, 
the  terms  are  usually  applied  to  the  renewal  of  the  soul  of 
man  through  the  spiritual  birth,  by  which  salvation  is  made 
obtainable;  though  our  Lord's  use  of  the  term,  in  the 
promise  of  future .  glory  which  He  confirmed  upon  the 
apostles,  has  probable  reference  to  the  rejuvenation  of  the 
earth,  its  inhabitants  and  their  institutions,  in  connection 
with  the  millennial  era: — "I  say  unto  you,  That  ye  which 
have  followed  me,  in  the  regeneration  when  the  Son  of  man 
shall  sit  in  the  throne  of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel.  "b 

3.  A  time  of  restitution  is  foretold.  Consider  the  words 
of  Peter,  spoken  to  the  people  who  had  come  together  in 
Solomon's  porch,  marveling  over  the  miraculous  healing  of 
the  lame  beggar  at  the  gate  Beautiful: — "Repent  ye  there- 
fore, and  be  converted,  that  your  sins  may  be  blotted  out, 
when  the  times  of  refreshing  shall  come  from  the  presence  of 
the  Lord ;  and  he  shall  send  Jesus  Christ,  which  before  was 
preached  unto  you :  whom  the  heavens  must  receive  until 
the  times  of  restitution  of  all  things,  which  God  hath  spoken 
by  the  mouth  of  all  his  holy  prophets  since  the  world 
began.  "c 

4.  That  the  change  to  a  state  more  nearly  approaching 
perfection  is  to  affect  both  nature  and  man  is  evident  from 
the  teachings  of  Paul,  as  recorded  in  his  letter  to  the 
Romans: — "Because  the  creature  itself  also  shall  be  de- 
livered from  the  bondage  of  corruption  into  the  glorious 


a  Matt,  xix,  28;  Titus  iii,  5. 
b  Matt,  xix,  28. 
e  Acts  iii,  19. 

26 


386  THE    AKTICLES    OF    FAITH.  [LECT.   XXI. 

liberty  of  the  children  of  God.  For  we  know  that  the  whole 
creation  groaneth  and  travaileth  in  pain  together  until  now. 
And  not  only  they,  but  ourselves  also,  which  have  the  first- 
fruits  of  the  Spirit,  even  we  ourselves  groan  within  ourselves, 
waiting  for  the  adoption,  to  wit,  the  redemption  of  our 
body.'"* 

5.  This  work  of  regeneration  has  already  begun.  As  a 
necessary  preliminary,  whereby  the  curse  that  would 'other- 
wise afflict  the  earth,  might  be  averted,  Elijah  the 
prophet  was  to  visit  the  earth,  bringing  with  him  the 
keys  and  authority  of  a  great  work ;  concerning  which  event 
while  yet  future,  the  Lord  said: — "Behold,  I  will  send  you 
Elijah  the  prophet  before  the  coming  of  the  great  and 
dreadful  day  of  the  Lord :  And  he  shall  turn  the  heart  of 
the  fathers  to  the  children,  and  the  heart  of  the  children  to 
their  fathers,  lest  I  come  and  smite  the  earth  with  a  curse."6 

6.  The  Latter-day  Saints  solemnly  declare  that  this 
prophecy  has  had  a  literal  fulfilment,  in  that  on  the  third 
day  of  April,  A.  D.  1836,  Elijah  visited  the  Prophet  Joseph 
Smith  and  Oliver  Cowdery,  in  the  newly  dedicated  temple  at 
Kirtland,  Ohio,  announced  his  mission  as  that  spoken  of  by 
the  mouth  of  Malachi,  declared  that  the  day  for  the  fulfilment 
of  the  prediction  had  come,  and  committed  the  keys  of  this 
work  of  the  last  dispensation  to  the  Church,  that  the  labor 
of  restoration  might  be  carried  on ;  and  moreover,  as  a  sign 
"that  the  great  and  dreadful  day  of  the  Lord  is  near,  even 
at  the  doors."7  Throughout  the  Millennium,  this  process 
of  regeneration  will  be  continued.  Society  shall  be  purified ; 
nations  shall  exist  in  peace ;  wars  shall  cease ;  the  ferocity  of 
beasts   shall   be   subdued;   the  earth,  escaping  in  a  great 


d  Rom.  viii,  21-23. 

e  Mai.  iv,  5-6;  see  also  III  Nephi  xxv. 

/Doc.  and  Cov.  ex,  14-16;  p.  154,  this  book. 


ART.   10.  |  RENEWAL   OF   THE   EARTH.  38? 

measure  the  curse  of  the  Fall,  shall  yield  bounteously  to  the 
husbandman ;  and  the  planet  shall  be  redeemed. 

7.  The  final  stages  of  this  regeneration  of  nature  will 
not  be  reached  until  the  Millennium  has  run  its  blessed 
course.  Describing  the  events  to  take  place  after  the  com- 
pletion of  the  thousand  years,  John  the  Eevelator  says : — 
"And  I  saw  a  new  heaven  and  a  new  earth:  for  the  first 
heaven  and  the  first  earth  were  passed  away ;  and  there  was 
no  more  sea.  *  *  *  *  And  I  heard  a  great  voice  out 
of  heaven  saying,  Behold,  the  tabernacle  of  God  is  with 
men,  and  he  will  dwell  with  them,  and  they  shall  be  his 
people,  and  God  himself  shall  be  with  them,  and  be  their 
God.  And  God  shall  wipe  away  all  tears  from  their  eyes ; 
and  there  shall  be  no  more  death,  neither  sorrow,  nor  cry- 
ing, neither  shall  there  be  any  more  pain:  for  the  former 
things  are  passed  away."3  A  similar  prediction  was  made 
by  Ether  the  Jaredite,  six  hundred  years  before  Christ  was 
born: — "And  there  shall  be  a  new  heaven,  and  a  new  earth; 
and  they  shall  be  like  unto  the  old,  save  the  old  have  passed 
away,  and  all  things  have  become  new.'"1  This  event  is  to 
follow  the  scenes  of  the  Millennium,  as  the  context  makes 
plain. 

8.  In  the  year  1830  of  our  present  era,  the  Lord  said: — 
"When  the  thousand  years  are  ended,  and  men  again  begin 
to  deny  their  God,  then  will  I  spare  the  earth  but  for  a 
little  season;  and  the  end  shall  come,  and  the  heaven  and 
the  earth  shall  be  consumed  and  pass  away,  and  there  shall 
be  a  new  heaven  and  a  new  earth,  for  all  old  things  shall 
pass  away,  and  all  things  shall  become  new,  even  the  heaven 
and  the  earth,  and  all  .the  fulness  thereof,  both  men  and 
beasts,  the  fowls  of  the  air  and  the  fishes  of  the  sea ;  and 


g  Rev.  xxi,  1,  3-4. 

h  Book  of  Mormon,  Ether  xiii,  9. 


388  THE    ARTICLES    OF    FAITH.  [LECT.   XXI. 

not  one  hair,  neither  mote,  shall  be  lost,  for  it  is  the  work- 
manship of  mine  hand."*' 

9.  According  to  the  scriptures,  the  earth  has  to  undergo 
a  change  analogous  to  death,  and  to  be  regenerated  in  a 
manner  comparable  to  a  resurrection.  Eeferences  to  the 
elements  melting  with  heat,  and  to  the  earth  being  con- 
sumed and  passing  away,  such  as  occur  in  many  scriptures 
already  cited,  are  suggestive  of  death ;  and  the  new  earth, 
really  the  renewed  or  regenerated  planet,  which  is  to  result, 
may  be  compared  with  a  resurrected  organism.  The 
change  has  been  likened  unto  a  transfiguration/'  Every 
created  thing  has  been  made  for  a  purpose ;  and  everything 
that  fills  the  measure  of  its  creation  is  to  be  advanced  in 
the  scale  of  progression,  be  it  an  atom  or  a  world,  an 
animalcule,  or  man — the  direct  and  literal  offspring  of 
Deity.  In  speaking  of  the  degrees  of  glory  provided  for 
His  creations,  and  of  the  laws  of  regeneration  and  sancti- 
fication,  the  Lord,  in  a  revelation  dated  1832,  speaks 
plainly  of  the  approaching  death  and  subsequent  quicken- 
ing of  the  earth.  These  are  His  words : — "And  again,  verily, 
I  say  unto  you,  the  earth  abideth  the  law  of  a  celestial 
kingdom,  for  it  filleth  the  measure  of  its  creation,  and 
transgresseth  not  the  law.  Wherefore  it  shall  be  sanctified ; 
yea,  notwithstanding  it  shall  die,  it  shall  be  quickened 
again,  and  shall  abide  the  power  by  which  it  is  quickened, 
and  the  righteous  shall  inherit  it."fc 

10.  During  the  Millennium,  the  earth,  while  preparing 
for  the  final  change,  will  be  tenanted  by  both  mortal  and 
immortal  beings;  but  after  the  regeneration  is  complete, 
death  will  no  longer  be  known  among  its  inhabitants.  Then, 
the  Kedeemer  of  earth  "shall  deliver  up  the  kingdom,  and 

i  Doc.  and  Cov.  xxix,  22-25. 
j  Doc.  and  Cov.  lxiii,  20-21. 
k  Doc.  and  Cov.  lxxxviii,  25-26. 


ART.   10.]  RENEWAL    OF    THE    EARTH.  389 

present  it  unto  the  Father  spotless,  saying, I  have  overcome." 
Before  victory  is  thus  achieved  and  triumph  won,  the  ene- 
mies of  righteousness  must  be  subdued;  the  last  foe  to  be 
vanquished  is  death.  Thus  saith  Paul  the  Apostle: — "Then 
cometh  the  end,  when  he  shall  have  delivered  up  the  king- 
dom to  God,  even  the  Father ;  when  he  shall  have  put  down 
all  rule,  and  all  authority  and  power.  For  he  must  reign, 
till  he  hath  put  all  enemies  under  his  feet.  The  last  enemy 
that  shall  be  destroyed  is  death.  For  he  hath  put  all  things 
under  his  feet.  But  when  he  saith,  All  things  are  put  under 
him,  it  is  manifest  that  he  is  excepted,  which  did  put  all 
things  under  him.  And  when  all  things  shall  be  subdued 
unto  him,  then  shall  the  Son  also  himself  be  subject  unto 
him  that  put  all  things  under  him,  that  God  may  be  all  in 
all."w 

11.  The  following  partial  description  of  the  earth  in  its 
immortalized  condition  has  been  given  by  the  Prophet 
Joseph  Smith  in  this  dispensation: — "This  earth,  in  its 
sanctified  and  immortal  state,  will  be  made  like  unto  crystal, 
and  will  be  a  Urim  and  Thummimn  to  the  inhabitants  who 
dwell  thereon,  whereby  all  things  pertaining  to  an  inferior 
kingdom,  or  all  kingdoms  of  a  lower  order,  will  be  manifest 
to  those  who  dwell  on  it;  and  this  earth  will  be  Christ's."0 

12.  Absence  of  Evidence  from  Science: — Attempts  have 
been  made  to  demonstrate  an  agreement  between  the  teach- 
ings of  science  concerning  the  destiny  of  the  earth,  and  the 
scriptural  predictions  regarding  the  ordained  regeneration 
of  our  planet,  by  which  it  is  to  be  made  fit  for  the  abode  of 
immortal  souls.  Without  considering  the  details  of  the  al- 
leged evidence  of  mutual  support  between  science  and  the 
revealed  word  in  this  matter,  it  may  suffice  to  say,,  that  the 

l  Doc.  and  Cov.  lxxvi,  107. 

m  I  Cor.  xv,  24-26. 

n  See  page  273. 

o  Doc.  and  Cov.  cxxx,  9. 


390  THE    ARTICLES    OF    FAITH.  [LECT.   XXI. 

so-called  evidence  is  unsatisfactory,  and  that  science  is  prac- 
tically silent  on  the  subject.  The  geologist  views  the  earth 
as  a  body  in  process  of  continual  change;  its  surface  a 
heterogeneous  mass  of  fragmental  material ;  he  reads,  in  the 
record  inscribed  on  its  stony  pages,  the  story  of  past  de- 
velopment through  many  successive  stages  of  progress,  each 
making  the  globe  more  fit  for  habitation  by  man ;  he  wit- 
nesses the  work  of  constructive  and  destructive  agencies  now 
in  operation,  land  masses  yielding  to  the  lowering  action  of 
air  and  water,  and  by  their  destruction  furnishing  material 
for  other  formations  now  in  process  of  construction; — the 
general  effect  of  all  such  being  to  level  the  surface  by  de- 
grading the  hills  and  exalting  the  valleys.  On  the  other 
hand,  he  observes  volcanic  agencies  operating  to  increase  the 
inequality  of  level  by  violent  eruption  and  crustal  elevation. 
He  confesses  inability,  from  his  observations  of  the  present, 
and  his  deductions  concerning  the  past  of  the  earth,  to  pre- 
dict even  a  probable  future.  So  futile  have  been  his  efforts 
to  ascertain  the  origin  or  determine  the  destiny  of  the  globe, 
that  he  has  generally  abandoned  the  attempt.  The  epoch- 
making  declaration  of  an  acknowledged  leader  in  the  science 
has  now  become  proverbial: — Geology  furnishes  "no  traces 
of  a  beginning,  no  prospect  of  an  end."p 

13.  The  astronomer,  studying  the  varied  conditions  of 
other  worlds,  may  seek  by  analogy  to  learn  of  the  probable 
fate  of  our  own.  Gazing  into  space  with  greatly  augmented 
vision,  he  sees,  within  the  system  to  which  the  earth  belongs, 
spheres  exhibiting  a  great  range  of.  development, — some  in 
their  fiery  stage,  seemingly  unfit  for  the  abode  of  beings 
constituted  as  are  we ;  others  in  a  state  more  nearly  resem- 
bling that  of  the  earth ;  and  yet  others  seemingly  old  and 
lifeless.  Of  the  mighty  systems  beyond  the  comparatively 
small  company  under  control  of  our  own   sun,  he   knows 

p  James  Hutton. 


ART.   10.  J  RESURRECTION    OF    THE    BODY.  391 

nothing  but  the  existence  of  these  central  orbs.  But, 
nowhere  has  he  discovered  a  celestialized  world.  Think  you 
that  mortal  eye  could  discern  such  even  if  it  were  within 
the  limits  of  vision  as  determined  by  distance  alone? 

14.  The  poet  has  written : — 

"Nor  think  though  men  were  not, 
That  heaven  would,  want  spectators, 
God  want  praise! 
Millions  of  spiritual  beings 
Walk  the  earth, 
Unseen  both  when  we  wake, 
And  when  we  sleep." 

If  this  thought  be  founded  on  truth,  and  the  Christian 
soul  will  hardly  doubt  it,  we  may  as  readily  believe  in  the 
existence  of  other  worlds  than  those  of  structure  so  gross  as 
to  be  capable  of  reflecting  light  to  our  dull  eyes.  I  repeat, 
that  in  regard  to  the  revealed  word  concerning  the  regener- 
ation of  earth,  and  the  acquirement  of  a  celestial  glory  by 
our  planet,  science  has  nothing  to  offer,  either  by  way  of 
support  or  contradiction.  Let  us  not  because  of  this,  dis- 
parage science,  or  decry  the  labors  of  its  votaries.  No  one 
realizes  more  fully  than  does  the  truly  scientific  man  how 
much  we  do  not  know. 

RESURRECTION    OF   THE    BODY. 

15.  The  Resurrection  from  the  Dead: — Closely  associated 
with,  and  analogous  to,  the  ordained  rejuvenation  of  earth, 
whereby  our  planet  is  to  pass  from  its  present  dreary  and 
broken  state  to  a  condition  of  glorified  perfection,  is  the 
resurrection  of  the  bodies  of  all  beings  who  have  had  an 
existence  upon  its  surface.  The  Church  of  Jesus  Christ  of 
Latter-day  Saints  teaches  the  doctrine  of  a  literal  resurrec- 
tion ;  an  actual  re-union  of  departed  spirits  and  the  taber- 
nacles with  which  they  were  clothed  during  mortal  proba- 
tion ;  and  a  transition  from  mortality  to  immortality  in  the 


392  THE  ARTICLES  OF  FAITH.      [LECT.  XXI. 

case  of  some  who  will  be  in  the  flesh  at  the  time  of  the 
great  change,  and  who,  because  of  individual  righteous- 
ness, are  to  be  spared  the  sleep  of  the  grave.  But  in  such 
teachings,  the  Church  is  not  essentially  different  from  most 
Christian  sects,  except  perhaps  in  the  literalness  of  the 
bodily  resurrection  as  taught  by  it,  and  in  the  belief  con- 
cerning the  nature  of  the  resurrected  state.  The  Bible  is 
replete  with  evidence  regarding  the  quickening  of  the 
dead.  Human  knowledge  of  the  resurrection  rests  wholly 
upon  revelation.  Pagan  peoples  have  therefore  no  concep- 
tion of  an  actual  coming  forth  of  the  dead  unto  life.9 

16.  In  accepting  the  doctrine  of  a  resurrection,  we  are 
to  be  guided  by  faith;  which,  however,  is  supported  by 
abundant  revelation,  given  in  a  manner  unequivocal  and 
sure.  Science,  the  result  of  human  research,  fails  to 
afford  us  any  indication  of  such  an  event  in  the  history 
of  living  things,  and  men  have  sought  in  vain  for  an 
analogy  in  external  nature.  True,  comparisons  have  been 
made,  metaphors  have  been  employed,  and  similes  pressed 
into  service,  to  show  in  nature  some  counterpart  or  sem- 
blance of  the  immortalizing  change,  to  which  the  Christian 
soul  looks  forward  with  unwavering  confidence;  but  all 
such  figures  of  speech  are  defective  in  the  application,  and 
untrue  in  their  professed  analogies. 

17.  The  return  of  spring  after  the  death-like  sleep  of 
winter;  the  passing  of  the  crawling  caterpillar  into  the 
corpse-like  chrysalis,  and  the  subsequent  emergence  of  the 
winged  butterfly ;  the  coming  forth  of  a  living  bird  from 
the  tomb-like  recess  of  the  egg;  these  and  other  natural 
processes  of  development  have  been  used  as  illustrative  of 
the  resurrection.  Each  of  them  is  defective,  for  in  no 
instance  of  such  awakening  has  there  been  an  actual  death. 
If  the  tree  die,  it  will  not  resume  its  leafage  with  the  return 

q  See  Note  1. 


ART.   10.]  RESURRECTION    OF   THE    BODY.  393 

of  the  sun;  if  the  pupa  within  the  chrysalis,  or  the  life- 
germ  within  the  egg  be  killed,  no  butterfly  or  bird  will 
emerge.  When  we  indulge  such  figurative  illustrations 
without  most  thorough  caution,  we  are  apt  to  conceive  the 
thoaight  that  the  body  pre-destined  to  resurrection  is  not 
truly  dead ;  and  that  therefore  the  quickening  which  is  to 
follow,  is  not  what  the  revealed  word  declares  it  to  be. 
Observation  proves  that  the  separation  of  the  spirit  from 
the  body  leaves  the  latter  an  inanimate  mass,  no  longer  able 
to  resist  the  processes  of  physical  and  chemical  dissolution. 
The  body,  deserted  by  its  immortal  tenant,  is  literally  dead ; 
it  will  be  resolved  into  its  natural  components,  and  its  sub- 
stance will  enter  again  upon  the  round  of  universal  circula- 
tion of  matter.  Yet  the  resurrection  from  the  dead  is 
assured;  the  faith  of  those  who  trust  in  the  word  of  re- 
vealed truth  will  be  vindicated,7*  and  the  Divine  decree  will 
be  carried  into  full  effect. 

18.  Predictions  concerning  the  Resurrection:  —  The 
prophets  in  the  past  dispensations  of  the  world's  history 
have  fore-seen  and  fore-told  the  final  conquest  of  death. 
Some  of  them  testified  specifically  of  Christ's  victory  over 
the  tomb;  others  have  dwelt  upon  the  resurrection  in  a 
general  way.  Job,  the  man  of  patience  under  tribulation, 
sang  joyously  even  in  his  agony: — "For  I  know  that  my 
Redeemer  liveth,  and  that  he  shall  stand  at  the  latter  day 
upon  the  earth :  and  though  after  my  skin  worms  destroy 
this  body,  yet  in  my  flesh  shall  I  see  God."8  Enoch,  to 
whom  the  Lord  revealed  His  plan  for  the  redemption  of 
mankind,  fore-saw  the  resurrection  of  Christ,  the  coming 
forth  of  the  righteous  dead  with  Him,  and  the  eventual 
resurrection  of  all  men/ 


r  See  Note  2. 

*  Job.  xix,  25-26;  see  also  Isa.  xxvi,  19;  Ezek.  xxxvii,  11-14;  Hos.  xiii,  14. 

t  Pearl  of  Great  Price,  pp.  43,  (1888  ed.) 


394  THE    ARTICLES    OF    FAITH.  [LECT.   XXI. 

19.  .  iNephi  testified  to  his  brethren  that  the  Redeemer's 
death  was  a  fore-ordained  necessity,  provided  in  order  that 
resurrection  from  the  dead  might  be  given  to  man.  These 
are  his  words: — "For  as  death  hath  passed  upon  all  men,  to 
fulfil  the  merciful  plan  of  the  great  Creator  there  must 
needs  be  a  power  of  resurrection,  and  the  resurrection 
must  needs  come  unto  man  by  reason  of  the  fall ;  and  the 
fall  came  by  reason  of  transgression;  and  because  man  be- 
came fallen  they  were  cut  off  from  the  presence  of  the  Lord ; 
*  *  *  *  AM  this  death  of  which  I  have  spoken,  which 
is  the  spiritual  death,  shall  deliver  up  its  dead;  which 
spiritual  death  is  hell;  wherefore,  death  and  hell  must 
deliver  up  their  dead,  and  hell  must  deliver  up  its 
captive  spirits,  and  the  grave  must  deliver  up  its  captive 
bodies,  and  the  bodies  and  the  spirits  of  men  will  be 
restored  one  to  the  other;  and  it  is  by  the  power  of 
the  resurrection  of  the  Holy  One  of  Israel.  0  how  great 
the  plan  of  our  God!  For  on  the  other  hand,  the  paradise 
of  God  must  deliver  up  the  spirits  of  the  righteous,  and 
the  grave  deliver  up  the  body  of  the  righteous ;  and  the 
spirit  and  the  body  is  restored  to  itself  again,  and  all  men 
become  incorruptible,  and  immortal,  and  they  are  living 
souls,  having  a  perfect  knowledge  like  unto  us  in  the  flesh ; 
save  it  be  that  our  knowledge  shall  be  perfect."" 

20.  Samuel,  the  Lamanite. prophet,  predicted  the  Savior's 
birth,  ministry,  death,  and  resurrection,  and  explained  the 
resulting  resurrection  of  mankind: — "For  behold,  he  surely 
must  die,  that  salvation  may  come ;  yea,  it  behoveth  him,  and 
becometh  expedient  that  he  dieth,  to  bring  to  pass  the  resur- 
rection of  the  dead,  that  thereby  men  may  be  brought  into 
the  presence  of  the  Lord;  Yea,  behold  this  death  bringeth 
to  pass  the  resurrection,  and  redeemeth  all  mankind  from 
the  first  death — that  spiritual  death;  for   all  mankind,   by 

u  II  Nephi  ix,  6,  12-13. 


ART.   10.]  RESURRECTION    OF   THE    BODY.  395 

the  fall  of  Adam,  being  cut  off  from  the  presence  of  the 
Lord,  are  considered,as  dead,  both  as  to  things  temporal  and 
to  things  spiritual.  But,  behold,  the  resurrection  of  Christ 
redeemeth  mankind,  yea,  even  all  mankind,  and  bringeth 
them  back  into  the  presence  of  the  Lord."" 

21.  The  New  Testament  furnishes  abundant  evidence 
that  the  doctrine  of  the  resurrection  was  very  generally 
understood  during  the  time  of  Christ's  earthly  mission,  and 
in  the  succeeding  apostolic  era.™  The  Master  Himself  pro- 
claimed these  teachings.  In  reply  to  the  hypercritical  Sad- 
ducees,*  He  said: — "But  as  touching  the  resurrection  of  the 
dead,  have  ye  not  read  that  which  was  spoken  unto  you  by 
God,  saying,  I  am  the  God  of  Abraham,  and  the  God  of 
Isaac,  and  the  God  of  Jacob?  God  is  not  the  God  of  the 
dead,  but  of  the  living.  "y  To  the  Jews  who  sought  His 
life  because  of  His  deeds  and  doctrine  He  spoke  in  this 
way: — "Verily,  verily,  I  say  unto  you,  He  that  heareth  my 
word,  and  believeth  on  him  that  sent  me,  hath  everlasting 
life,  and  shall  not  come  into  condemnation;  but  is  passed 
from  death  unto  life.  Verily,  verily,  I  say  unto  you,  The 
hour  is  coming,  and  now  is,  when  the  dead  shall  hear  the 
voice  of  the  Son  of  God:  and  they  that  hear  shall  live."2 

22.  That  Christ  fully  comprehended  the  purpose  of  His 
approaching  martyrdom,  and  the  resurrection  which  was  to 
follow,  is  abundantly  proved  by  His  own  utterances  while 
yet  in  the  flesh.  To  Mcodemus  He  said: — "And  as  Moses 
lifted  up  the  serpent  in  the  wilderness,  even  so  must  the 
Son  of  man  be  lifted  up:  That  whosoever  believeth  in  him 
should  not  perish,  but  have  eternal  life."a     And  to  Martha, 

v  Helaman  xiv,  15-17;  see  also  Mosiah  xv,  20-24,  and  Alma  xl,  2,  16. 

w  Matt,  xiv,  1-2;  John  xi,  24. 

x  See  Note/ 3. 

y  Matt.  xxii.  31-32;  see  also  Luke  xiv,  14. 

z  John  v,  24-25;  see  also  verse  21,  and  xi,  23-25. 

a  John  iii,  14-15. 


396  THE    ARTICLES    OF    FAITH.  [LECT.   XXI. 

who  was  bewailing  the  death  of  her  brother  Lazarus,  he 
declared  :  "I  am  the  resurrection,  and  the  life:  he  that  be- 
lieveth  in  me,  though  he  were  dead,  yet  shall  he  live."6  Of 
His  own  resurrection  He  prophesied  freely ;  specifying  the 
time  during  which  His  body  would  be  entombed.0 

23.  Two  General  Resurrections  are  mentioned  in  the 
scriptures:  these  my  be  specified  as  first  and  final,  or  as  the 
resurrection  of  the  just  and  the  resurrection  of  the  unjust. 
The  first  was  inaugurated  by  the  resurrection  of  Jesus 
Christ ;  immediately  following  which,  many  of  the  departed 
Saints  came  forth  from  their  graves;  a  continuation  of  this, 
the  resurrection  of  the  just,  has  been  in  operation/  and  will 
be  brought  to  pass  in  a  general  way  in  connection  with  the 
coming  of  Christ  in  His  glory,  and  will  be  incident  there- 
fore to  the  beginning  of  the  Millennium.  The  final  resur- 
rection will  be  deferred  until  the  end  of  the  thousand  years 
of  peace,  and  will  be  in  connection  with  the  last  judgment. 

24.  The  First  Resurrection; — Christ's  Resurrection,  and 
that  immediately  following: — The  facts  of  Christ's  resurrec- 
tion from  the  dead  are  attested  by  such  an  array  of  scrip- 
tural proofs  that  no  doubt  of  the  reality  finds  place  in  the 
mind  of  any  believer  in  the  inspired  records.  To  the  women 
who  came  early  to  the  sepulchre,  the  angel,  who  had  rolled 
the  stone  from  the  door  of  the  tomb,  spoke  saying: — "He 
is  not  here,  for  he  is  risen,  as  he  said."6  Afterward  the 
resurrected  Lord  showed  Himself  to  many7  during  the  forty 
days  interval  between  His  resurrection  and  ascension.6'  Sub- 


b  John  xi,  25. 

c  Matt,  xii,  40;  xvi,  21;  xvii,  23;  xx,  19. 

d  Note  the  fact  that  Moroni,  the  last  of  the  Nephite  prophets,  who  died  in 
the  first  quarter  of  the  fifth  century  A.  D.,  appeared  as  a  resurrected  being  to 
Joseph  Smith  in  1823  (see  pp.  10-12). 

e  Matt,  xxviii,  6. 

/  Matt,  xxviii,  9,  16;  Mark  xvi,  14;  Luke  xxiv,  13-31,  34;  John  xx,  14-17,  19.  26; 
xxi,  1-4;  I  Cor.  xv,  5-8. 

g  Luke  xxiv,  49-51;  Acts  i,  1-11. 


ART.   10.]  RESURRECTION    OF   THE    BODY.  397 

sequent  to  the  ascension  He  manifested  Himself  to  the 
^"ephites  on  the  western  hemisphere,  as  already  noted  in 
another  connection.'1  The  apostles,  as  we  shall  see,  ceased 
not  to  testify  of  the  genuineness  of  their  Lord's  resurrec- 
tion, nor  did  they  fail  to  proclaim  the  resurrections  of  the 
future. 

25.  Christ,  "the  first  fruits  of  them  that  slept"*  was  the 
first  among  men  to  come  forth  from  the  grave  in  an  im- 
mortalized body;  but,  we  read  that  soon  after  His  resurrec- 
tion, many  of  the  Saints  were  brought  from  their  tombs : — 
"And  the  graves  were  opened;  and  many  bodies  of  the 
saints  which  slept  arose,  and  came  out  of  the  graves  after 
his  resurrection,  and  went  into  the  holy  city,  and  appeared 
unto  many."J 

26.  Alma  the  Nephite  prophet,  whose  writings  antedate 
by  nearly  a  century  the  birth  of  Christ,  clearly  understood 
that  there  would  be  no  resurrection  prior  to  that  of  the 
Redeemer,  for  he  said: — "Behold  I  say  unto  you,  that  there 
is  no  resurrection ;  or,  I  would  say,  in  other  words,  that  this 
mortal  does  not  put  on  immortality;  this  corruption  does 
not  put  on  incorruption,  until  after  the  coming  of  Christ.  "fc 
And  furthermore,  he  foresaw  a  general  resurrection  in  con- 
nection with  Christ's  coming  forth  from  the  dead,  as  the 
context  of  the  fore-going  quotation  clearly  proves. l  Inspired 
men  among  the  Nephites  spoke  of  the  death  and  resurrec- 
tion of  Christ™  even  during  the  time  of  His  actual  ministry 
in  the  flesh ;  and  their  teachings  were  speedily  confirmed  by 
the  appearance  of  the  risen  Lord  among  them,™  as  had  been 
foretold  by  their  earlier  prophets.0 


h  See  page  37. 

i  I  Cor.  xv,  20,  23;  see  also  Acts  xxvi,  23;  Col.  i,  18;  Rev.  1,6. 

j  Matt,  xxvii,  52-53. 

k  Alma  xl,  2. 

I  Paragraph  16. 

m  III  Nephi  vi.  20. 

n  III  Nephi  xi. 

o  I  Nephi  xii,  6;  II  Nephi  xxvi,  1,  9;  Alma  xvi,  20;  III  Nephi  xi,  12. 


398  THE  ARTICLES  OF  FAITH.      [LECT.  XXI. 

27.  In  the  latter-days,  the  Lord  has  again  manifested 
Himself,  declaring  the  facts  of  His  death  and  resurrection : — 
"For  behold,  the  Lord  your  Eedeemer  suffered  death  in  the 
flesh;  wherefore  he  suffered  the  pain  of  all  men,  that  all 
men  might  repent  and  come  unto  him.  And  he  hath  risen 
again  from  the  dead,  that  he  might  bring  all  men  unto  him 
on  conditions  of  repentance."1' 

28.  Resurrection  at  the  time  of  Christ's  Second  Coming: — 
— Immediately  after  the  departure  of  Christ  from  the  earth, 
the  apostles,  upon  whom  then  devolved  the  direct  responsi- 
bility of  the  Church,  were  found  preaching  the  doctrine  of 
a  future  and  universal  resurrection.  This  teaching  ap- 
pears to  have  formed  a  very  prominent  feature  of  their  in- 
structions ;  for  it  was  made  a  special  cause  of  complaint  by 
the  Sadducees,  who  assailed  the  apostles,  even  within  the 
sacred  confines  of  the  temple,  the  accusers  "being  grieved 
that  they  [the  apostles]  taught  the  people,  and  preached 
through  Jesus  the  resurrection  from  the  dead."9  Paul 
gave  offence  by  the  zeal  with  which  he  preached  the  resur- 
rection which  was  to  come ;  as  witness  his  contention  with 
certain  philosophers  of  the  Epicureans  and  of  the  Stoics; 
in  the  course  of  which  some  said: — "What  will  this  babbler 
say?  other  some,  He  seemeth  to  be  a  setter  forth  of  strange 
gods :  because  he  preached  unto  them  Jesus,  and  the  resur- 
rection."'' The  discussion  was  continued  at  Areopagus,  or 
Mars'  Hill,  where  Paul  preached  the  gospel  of  the  true  and 
living  God,  including  the  tenets  of  the  resurrection.  "And 
when  they  heard  of  the  resurrection  of  the  dead,  some 
mocked:  and  others  said,  We  will  hear  thee  again  of  this 
matter."8  He  declared  the  same  truth  to  Felix,  the  governor 


p  Doc.  and  Cov.  xviii,  11-12. 

q  Acts  iv,  2;  see  also  Matt,  xxii,  23,  31-32,  and  Actsxxiii,  8. 

r  Acts  xvii,  18. 

s  Verse  32. 


ART.   10. J  RESURRECTION    OF   THE    BODY.  399 

of  Judea;'  and  when  brought  in  bonds  before  Agrippa,  the 
king,  he  asked,  as  if  dealing  with  one  of  the  principal  ac- 
cusations against  him,  "Why  should  it  be  thought  a  thing 
incredible  with  you,  that  God  should  raise  the  dead?"w 

29.  The  resurrection  appears  to  have  been  a  favorite 
theme  with  Paul ;  in  his  epistles  to  the  Saints,  he  gives  it  a 
prominent  place/  From  him,  also,  we  learn  that  an  order 
of  precedence  will  be  observed  in  the  resurrection: — "But 
now  is  Christ  risen  from  the  dead,  and  become  the  first- 
fruits  of  them  that  slept.  For  since  by  man  came  death,  by 
man  came  also  the  resurrection  of  the  dead.  For  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive.  But 
every  man  in  his  own  order :  Christ  the  first-fruits ;  after- 
ward they  that  are  Christ's  at  his  coming."10 

30.  It  is  expressly  declared  that  many  graves  will  yield 
up  their  dead  at  the  time  of  Christ's  advent  in  glory,  and 
the  just  who  have  slept,  together  with  many  who  have  not 
died,  will  be  caught  up  to  meet  the  Lord.  Paul  thus  wrote 
to  the  Saints  in  Thessaly: — "Even  so  them  also  which 
sleep  in  Jesus  will  God  bring  with  him.  *  *  *  .For  the 
Lord  himself  shall  descend  from  heaven  with  a  shout,  with 
the  voice  of 'the  archangel,  and  with  the  trump  of  God :  and 
the  dead  in  Christ  shall  rise  first.  Then  we  which  are  alive 
and  remain  shall  be  caught  up  together  with  them  in  the 
clouds  to  meet  the  Lord  in  the  air."* 

31.  To  the  three  Nephite  disciples,  who  had  asked  the 
blessing  of  John  the  beloved  apostle,  Christ  said: — "And  ye 
shall  never  endure  the  pains  of  death;  but  when  I  shall 
come  in  my  glory,  ye  shall  be  changed  in  the  twinkling  of 
an  eye  from  mortality  to  immortality."^ 

t  Acts  xxiv,  15. 
u  Acts  xxvi,  8. 

v  Rom.  vi,  5;  viii,  11;  I  Cor.  xv:  II  Cor.  iv,  14;  Phil,  iii,  21;  Col.  Hi,  4;  I  Thess. 
iv,  14:  Heb.  vi,2. 

w  I  Cor.  xv,  -20-23;  the  entire  chapter  should  he  studied. 
x  I  Thess.  iv,  14-17. 
y  III  Nephi  xxviii,  8. 


400  THE    AETICLES    OF    FAITH.  [LECT.   XXI. 

32.  Through  the  medium  of  latter-day  revelation,  the 
Lord  has  said : — "Behold  I  will  come,  and  they  shall  see  me  in 
the  clouds  of  heaven,  clothed  with  power  and  great  glory, 
with  all  the  holy  angels;  and  he  that  watches  not  for  me 
shall  be  cut  off.  But  before  the  arm  of  the  Lord  shall  fall, 
an  angel. shall  sound  his  trump,  and  the  Saints  that  have 
slept,  shall  come  forth  to  meet  me  in  the  cloud."0  Of  the 
many  signs  and  wonders  which  shall  attend  the  Lord's 
glorious  coming  we  have  this  partial  description: — "And 
the  face  of  the  Lord  shall  be  unveiled:  and  the  saints 
that  are  upon  the  earth,  who  are  alive,  shall  be  quickened, 
and  be  caught  up  to  meet  him.  And  they  who  have  slept 
in  their  graves  shall  come  forth ;  for  their  graves  shall  be 
opened,  and  they  also  shall  be  caught  up  to  meet  him  in  the 
midst  of  the  pillar  of  heaven.  They  are  Christ's,  the  first- 
fruits  ;  they  who  shall  descend  with  him  first,  and  they  who 
are  on  the  earth  and  in  their  graves,  who  are  first  caught  up 
to  meet  him."a 

33.  Such  are  some  of  the  glories  to  attend  the  first 
resurrection ;  in  which  only  the  righteous  are  to  have  part. 
But,  the  company  of  the  righteous  will  include  all  who 
have  faithfully  lived  according  to  the  laws  of  Grod  as  made 
known  to  them ;  children  who  have  died  in  their  innocence ; 
and  even  the  just  among  the  heathen  nations  who  have 
lived  in  comparative  darkness  while  groping  for  light,  and 
who  have  died  in  ignorance.6  This  doctrine  is  made  plain 
by  modern  revelation: — "And  then  shall  the  heathen 
nations  be  redeemed,  and  they  that  knew  no  law  shall  have 
part  in  the  first  resurrection.  -*?  The  Millennium  then  is  to 
be   inaugurated   by  a  glorious  deliverance  of  the  just  from 

z  Doc.  and  Cov.  xlv,  44-45. 
a  Doc.  and  Cov.  lxxxviii,  95-98. 
b  "See  Note  4. 

c  Doc.  and  Cov.  xlv,  54;  see  also  Ezek.  xxxvi,  23-24;  xxxvii,  28;  xxxix,  7, 
21,  23. 


ART.   10.]  RESURRECTION    OF    THE    BODY.  401 

the  power  of  death ;  and  of  this  company  of  the  redeemed 
it  is  written: — "Blessed  and  holy  is  he  that  hath  part  in  the 
first  resurrection;  on  such  the  second  death  hath  no 
power,  but  they  shall  be  priests  of  God  and  of  Christ,  and 
shall  reign  with  him  a  thousand  years.  "d 

34.  The  Final  Resurrection: — "But  the  rest  of  the  dead 
lived  not  again  until  the  thousand  years  were  finished."6 
So  said  the  Revelator  after  having  described  the  glorious 
blessings  of  the  just,  who  are  given  part  in  the  first  resur- 
rection. The  unworthy  will  be  called  to  the  judgment  of 
condemnation,  when  the  regenerated  world  is  ready  to  be 
presented  to  the  Father/ 

35.  The  contrast  between  those  whose  part  in  the  first 
resurrection  is  assured,  and  those  whose  doom  it  is  to  wait 
until  the  time  of  final  judgment,  is  a  strong  one,  and  in  no 
case  do  the  scriptures  lighten  it.  We  are  told  that  it  is 
proper  for  us  to  weep  over  bereavement  by  death,  "and 
more  especially  for  those  that  have  not  hope  of  a  glorious 
resurrection. "g  In  the  present  day,  the  voice  of  the  Mighty 
One  is  heard  in  solemn  warning: — "Hearken  ye,  for,  behold, 
the  great  day  of  the  Lord  is  nigh  at  hand.  For  the  day  cometh 
that  the  Lord  shall  utter  his  voice  out  of  heaven ;  the  heavens 
shall  shake,  and  the  earth  shall  tremble,  and  the  trump  of 
God  shall  sound  both  long  and  loud,  and  shall  say  to  the 
sleeping  nations,  Ye  saints  arise  and  live ;  ye  sinners  stay 
and  sleep  until  I  shall  call  again.'"1 

36.  The  vision  of  the  final  scene  is  thus  described  by 
John: — "And  I  saw  the  dead,  small  and  great,  stand  before 
God;  and  the  books  were  opened;  and  another  book  was 
opened,  which  is  the  book  of  life;  and  the  dead  were  judged 

d  Rev.  xx,  6. 
e  Rev.  xx,  5. 
/  See  Note  5. 
g  Doc.  and  Cov.  xlii,  45. 
h  Doc.  and  Cov.  xliii,  17-18 
27 


402  THE  ARTICLES  OF  FAITH.      [LECT.  XXI. 

out  of  those  things  which  were  written  in  the  books,  accord- 
ing to  their  works.  And  the  sea  gave  up  the  dead  which 
were  in  it ;  and  death  and  hell  delivered  up  the  dead  which 
were  in  them:  and  they  were  judged  every  man  according 
to  their  works.  ,H  This  stage  marks  the  completion  of 
the  work  of  resurrection.  As  the  scriptures  conclusively 
prove,  the  resurrection  will  be  universal;  while  it  is  true 
that  the  dead  will  be  brought  forth  in  order,  each  as  he  is 
prepared  for  the  first  or  the  final  stage,  yet  everyone  who 
has  tabernacled  in  the  flesh  will  again  assume  his  body  and 
with  such  be  judged. 

37.  The  Book  of  Mormon  is  explicit  in  the  description  of 
the  literal  and  universal  resurrection: — "Now,  there  is  a 
death  which  is  called  a  temporal  death ;  and  the  death  of 
Christ  shall  loose  the  bands  of  this  temporal  death,  that  all 
shall  be  raised  from  this  temporal  death ;  The  spirit  and  the 
body  shall  be  re-united  again  in  its  perfect  form;  both  limb 
and  joint  shall  be  restored  to  its  proper  frame,  even 
as  we  now  are  at  this  time ,  and  we  shall  be  brought  to  stand 
before  God,  knowing  even  as  we  know  now,  and  have  a 
bright  recollection  of  all  our  guilt.  Now  this  restoration 
shall  come  to  all,  both  old  and  young,  both  bond  and  free, 
both  male  and  female,  both  the  wicked  and  the  righteous; 
and  even  there  shall  not  so  much  as  a  hair  of  their  heads  be 
lost;  but  all  things  shall  be  restored  to  its  perfect  frame,  as 
it  is  now,  or  in  the  body,  and  shall  be  brought  and  be 
arraigned  before  the  bar  of  Christ  the  Son,  and  God  the 
Father,  and  the  Holy  Spirit,  which  is  one  eternal  God,  to  be 
judged  according  to  their  works,  whether  they  be  good  or 
whether  they  be  evil.  Now,  behold,  I  have  spoken  unto  you, 
concerning  the  death  of  the  mortal  body,  and  also  cencern- 
ing  the  resurrection  of  the  mortal  body.     I  say  unto  you 


i  Rev.  xx,  12-13. 


ART.   10.  J  NOTES.  m  403 

that  this  mortal  body  is  raised  to  an  immortal  body ;  that  is 
from  death;  even  from  the  first  death  unto  life.'v 

38.  Consider  also  the  following : — "The  death  of  Christ 
bringeth  to  pass  the  resurrection,  which  bringeth  to  pass  a 
redemption  from  an  endless  sleep,  from  which  sleep  all  men 
shall  be  awoke  by  the  power  of  God  when  the"  trump  shall 
sound ;  and  they  shall  come  forth,  both  small  and  great,  and 
all  shall  stand  before  his  bar,  being  redeemed  and  loosed 
from  this  eternal  band  of  death,  which  death  is  a  temporal 
death;  And  then  cometh  the  judgment  of  the  Holy  One 
upon  them,  and  then  cometh  the  time  that  he  that  is  filthy 
shall  be  filthy  still;  and  he  that  is  righteous,  shall  be 
righteous  still;  he  that  is  happy  shall- be  happy  still;  and 
he  that  is  unhappy,  shall  be  unhappy  still.  "fc 

39.  So  far  has  the  word  of  revealed  truth  extended  our 
knowledge  regarding  the  destiny  of  the  children  of  Cod. 
Beyond  the  regeneration  of  the  earth,  and  the  final  judg- 
ment of  the  just  and  the  wicked,  we  know  little  except  that 
a  plan  of  eternal  progression  has  been  provided. 


NOTES: 


1.  Pagan  Ignorance  Concerning  the  Resurrection :— In  connection 
with  the  statement  that  human  knowledge  of  the  resurrection  is  based  on  reve- 
lation, the  following  is  of  interest:— "Whatever  heathen  philosophers  may  have 
guessed  as  to  the  immortality  of  the  soul,  even  admitting  that  this  was  really 
the  result  of  their  own  speculations,  and  not  at  all  due  to  the  relics  of  tradition, 
it  is  certain  that  they  never  reached  so  far  as  the  doctrine  of  a  bodily  resurrec- 
tion. Pliny,  when  enumerating  the  things  which  it  was  not  even  in  the  power 
of  God  to  do,  specified  these  two— the  endowment  of  mortals  with  an  eternal  ex- 
istence, and  the  recalling  of  the  departed  from  the  grave,  (ii,  c,  vii).  A  similar 
opinion  is  enunciated  by  ^Eschylus  in  the  'Eumenides'  (647,648).  The  utmost 
to  which  they  attained  in  their  ethical  speculations  was  a  conception  of  the  pos- 
sible continuance  of  life,  in  some  new  forms  and  conditions,  beyond  the  grave; 
but  this  was  all.  A  resurrection  in  the  scripture  sense  of  the  word  they  never 
imagined."— Cassell's  Bible  Dictionary,  p.  936. 


j  Alma  xi,  42-45. 
k  Mormon  ix,  13-14. 


404  .  THE    ARTICLES    OF    FAITH.  [LECT.   XXI. 

2.  General  Belief  in  a  Resurrection :— "This  great  event  of  the  future, 
like  the  doctrine  of  the  resurrection  of  Christ,  is  so  entirely  a  cardinal  truth, 
that  there  never  has  been  a  time  in  which  it  has  not  been  an  article  of  the 
Christian  creed,  the  only  difference  between  the  ancient  creeds  and  our  own,  be- 
ing that  the  latter  has  the  phrase  'resurrection  of  the 'body'  whereas  the  former 
invariably  uses  the  form  'resurrection  of  the  flesh.'  The  reason  for  the  ancient 
mode  of  expression  is  stated  by  Jerome  to  be,  that  since  there  are  spiritual 
bodies,  some  might  readily  accept  a  resurrection  of  the  body  in  that  sense,  who 
would  deny  the  actual  resurrection  of  the  flesh."— Cassell's  Bible  Dictionary, p. 935. 

3.  The  Sadducees,  when  mentioned  in  the  New  Testament,  are  usually 
represented  as  being  in  opposition  to  the  Pharisees,  the  two  classes  constituting 
the  most  influential  of  the  sects  existing  among  the  Jews  at  the  time  of  Christ, 
The  two  differed  on  many  fundamental  matters  of  belief  and  practice,  including 
pre-existence  of  spirits;  the  reality  of  spiritual  punishment  and  future  retribu- 
tion for  sin;  the  necessity  of  self-denial  in  individual  life;  the  immortality  of  the 
soul;  and  the  resurrection  from  the  dead;  in  all  of  which  the  Pharisees  stood  for 
the  affirmative,  while  the  Sadducees  denied.  Josephus  says:—  "The  doctrine  of 
the  Sadducees  is  that  the  soul  and  body  perish  together;  the  law  is  all  that  they 
are  concerned  to  observe.'"'  (Ant.  xviii.  1,  4.)  The  sect  consisted  mainly  of 
members  of  the  aristocracy.  Special  mention  of  the  Sadducees  here  is  suggested 
by  their  determined  opposition  to  the  doctrine  of  the  resurrection,  which  they 
sought  to  assail  by  arrogant  assumption  or  to  belittle  by  ridicule.  Cassell's  Bible 
Dictionary  gives  place  to  the  following:— "The  Sadducees  are  never  mentioned 
in  John's  Gospel.  The  only  occasion  on  which  they  are  spoken  of  in  the  Gospels  of 
Mark  and  Luke  is  that  referred  to  also  by  St.  Matthew,  on  which  they  attempted 
to  ridicule  the  doctrine  of  the  resurrection,  by  asking  our  Lord's  opinion  as  to, 
whose  wife  a  woman  would  be  in  the  future  world,  who  had  been  married  to 
several  in  this  world.  (Matt,  xxii,  23-32;  Mark  xii,  18-27;  Luke  xx,  27-38.)  Their 
question  proceeded  on  the  assumption  that  the  levirate  law,  as  promulgated  by 
Moses  (Deut.  xxv,  5-6)  implied  that  the  Jewish  lawgiver  had  no  resurrection  of 
the  dead  in  view.  Our  Lord's  answer  explained  the  difficulty,  affirmed  the  resur- 
rection of  the  dead,  and  asserted  the  existence  of  angels,  which  the  Sadducees 
also  denied;  (Matt,  xxii,  30;  Mark  xii,  25;  Luke  xx,  35,  36;  compare  with  Acts, 
xxiii,  8.)  He  also  quoted  the  divine  announcement,— "I  am  the  God  of  Abraham,' 
the  God  of  Isaac,  and  the  God  of  Jacob,"  (Exod  iii,  6, 15, 16),  and  founded  thereon 
by  inference,  an  argument  not  only  for  immortality,  but  also  for  the  resurrection. 
The  words  quoted  must  have  been  regarded  by  our  Lord  as  implying  that  the 
patriarchs,  as  parties  to  the  covenant,  were  still  in  a  state  of  conscious  relation 
to  God." 

4.  Heathen  in  the  First  Resurrection :— The  statement  that  the 
heathen  dead  will  have  place  in  the  first  resurrection  is  sustained  by  the  word  of 
scripture,  and  by  a  consideration  of  the  principles  of  true  justice  according  to 
which  humanity  is  to  be  judged.  Man  will  be  accounted  blameless  or  guilty, 
according  to  his  deeds  as  interpreted  in  the  light  of  the  law  under  which  he  is 
required  to  live.  It  is  inconsistent  with  our  conception  of  a  just  God,  to  believe 
Him  capable  of  inflicting  condemnation  upon  any  one  for  non-compliance  with  a 
requirement  of  which  the  person  had  no  knowledge.  Nevertheless,  the  laws  of 
the  Church  will  not  be  suspended  even  in  the  case  of  those  who  have  sinned  in 
darkness  and  ignorance:  but  it  is  reasonable  to  believe  that  the  plan  of  re- 
demption will  afford  such  benighted  ones  an  opportunity  of  learning  the  laws  of 


ART.   10.]  NOTES.  405 

God;  and  surely,  as  fast  as  they  so  learn,  will  obedience  be  required  on  pain  o f 
the  penalty.    Note  the  following  passages  in  addition  to  the  citations  in  the  text. 

"And  if  there  was  no  law  given  if  men  sinned,  what  could  justice  do,  or  mercy 
either;  for  they  would  have  no  claim  upon  the  creature?"— Alma  xlii,  21. 

"Wherefore  he  has  given  a  law;  and  where  there  is  no  law  given,  there  is  no 
punishment;  and  where  there  is  no  punishment,  there  is  no  condemnation;  and 
where  there  is  no  condemnation,  the  mercies  of  the  Holy  One  of  Israel  have 
claim  upon  them,  because  of  the  atonement;  for  they  are  delivered  by  the 
power  of  him."— II  Nephi  ix,  25. 

"And  moreover,  I  say  unto  you,  that  the  time  shall  come,  when  the  knowledge 
of  a  Savior  shall  spread  throughout  every  nation,  kindred,  tongue,  and 
people.  And  behold,  when  that  time  cometh,  none  shall  be  found.blameless  before 
God,  except  it  be  little  children,  only  through  repentance  and  faith  on  the  name 
of  the  Lord  God  Omnipotent.  '— Mos.  iii,  20-21.    See  also  Helaman  xv,  14-15. 

5.  The  Intermediate  State  of  the  Soul ;  Paradise :— The  condition  of 
the  spirits  of  men  between  death  and  the  resurrection  is  a  subject  of  great  in- 
terest, and  one  concerning  which  much  dispute  has  arisen.  The  scriptures 
prove,  that  at  the  time  of  man's  final  judgment,  he  will  stand  before  the  bar  of 
God,  clothed  in  his  resurrected  body,  and  this,  irrespective  of  his  condition  of 
purity  or  guilt.  While  awaiting  the  time  of  their  coming  forth,  disembodied 
spirits  exist  in  an  intermediate  state,  of  happiness  and  rest  or  of  suffering  and 
suspense  according  to  their  works  in  mortality,  The  prophet  Alma  said:— "Now 
concerning  the  state  of  the  soul  between  death  and  the  resurrection.  Behold,  it 
has  been  made  known  unto  me,  by  an  angel,  that  the  spirits  of  all  men,  as  soon 
as  they  are  departed  from  this  mortal  body;  yea,  the  spirits  of  all  men,  whether 
they  be  good  or  evil,  are  taken  home  to  that  God  who  gave  them  life.  And  then 
shall  it  come  to  pass  that  the  spirits  of  those  who  are  righteous  are  received  into 
a  state  of  happiness,  which  is  called  paradise;  a  state  of  rest;  a  state  of  peace, 
where  they  shall  rest  from  all  their  troubles  and  from  all  care,  and  sorrow,  &c. 
And  then  shall  it  come  to  pass,  that  the  spirits  of  the  wicked,  yea,  who  are  evil; 
for  behold,  they  have  no  part  nor  portion  of  the  Spirit  of  the  Lord;  for  behold, 
they  chose  evil  works  rather  than  good;  therefore  the  spirit  of  the  devil  did 
enter  into  them,  and  take  possession  of  their  house;  and  these  shall  be  cast  out 
into  outer  darkness;  there  shall  be  weeping,  and  wailing,  and  gnashing  of  teeth; 
and  this  because  of  their  own  iniquity;  being  led  captive  by  the  will  of  the 
devil.  Now  this  is  the  state  of  the  souls  of  the  wicked;  yea,  in  darkness,  and  a 
state  of  awful,  fearful  looking,  for  the  fiery  indignation  of  the  wrath  of  God 
upon  them;  thus  they  remain  in  this  state,  as  well  as  the  righteous  in  paradise 
until  the  time  of  their  resurrection."— Alma  xl,  11-14. 

Reference  to  paradise,  as  a  place  prepared  for  righteous  spirits  while  awaiting 
the  resurrection,  is  made  also  by  .the  first  Nephi  (II  Nephi  ix,  13),  by  a  later 
prophet  of  the  same  name  (IV  Nephi  14),  and  by  Moroni  (Moroni  x,  34).  New 
Testament  mention  supports  the  same.  (Luke  xxiii,  43;  II  Cor.  xii,  4;  Rev.  ii,  7.) 
Paradise,  then,  is  not  the  place  of  final  glory;  for  such  the  thief  who  died  with 
Christ  was  assuredly  not  prepared,  yet  we  cannot  doubt  the  fulfilment  of  our 
Lord's  promise  that  the  penitent  malefactor  should  be  with  Him  in  paradise  that 
day;  and,  moreover,  the  declaration  of  the  risen  Savior  to  Mary  Magdalene,  three 
days  later,  that  He  had  not  at  that  time  ascended  to  His  Father,  is  proof  of  His 
having  spent  the  intermediate  time  in  paradise. 

The  word  "paradise,"  by  its  derivation  through  the  Greek  from  the  Persian, 
signifies  a  pleasure  ground. 


406  THB   AKTICLES    OF    FAITH.  [LECT.   XXII. 


LECTURE  XXII. 

RELIGIOUS  LIBERTY  AND  TOLERATION. 

Article  11.— We  claim  the  privilege  of  worshiping  Almighty  God  according 
to  the  dictates  of  our  conscience,  and  allow  all  men  the  same  privilege,  let 
let  them  worship  how,  where,  or  what  they  may. 

1.  Man's  Right  to  Freedom  in  Worship: — In  this  article 
of  their  faith,  the  Latter-day  Saints  declare  unqualified 
allegiance  to  the  principles  of  religious  liberty  and  religious 
toleration.  Freedom  to  worship  Almighty  God  as  the  con- 
science may  dictate,  they  claim  as  one  of  the  inherent  and 
inalienable  rights  of  humanity.  The  inspired  framers  of 
our  charter  of  national  independence  proclaimed  to  the 
world,  as  a  self-evident  truth,  that  the  common  birthright 
of  humanity  gives  to  every  man  a  claim  to  life,  liberty,  and 
the  pursuit  of  happiness.  Happiness  is  foreign,  liberty  but 
a  name,  and  life  a  disappointment,  to  him  who  is  denied 
the  freedom  to  worship  as  he  may  desire.  No  person  pos- 
sessing a  regard  for  Deity  and  a  sense  of  duty  toward  that 
power  Divine,  can  be  happy  if  he  be  restricted  in  the  per- 
formance of  the  highest  duty  of  his  existence.  Could  one 
be  happy,  though  he  were  housed  in  a  palace,  surrounded 
with  all  material  comforts  and  provided  with  every  facility 
for  intellectual  enjoyment,  if  he  were  cut  off  from  com- 
munion with  the  being  whom  he  loved  the  most?  To  the 
man  who  has  learned  to  know  his  Divine  Father,  freedom 
of  worship  is  preferable  even  to  life. 

2.  What  is  Worship? — The  derivation  of  the  term  sug- 
gests an  answer.  It  comes  to  us  as  the  lineal  de- 
scendant of  a  pair  of  Anglo-Saxon  words,  (tveorth,  mean- 
ing worthy,  and  scipe, — the  old  form  of   ship,   signifying 


ART.    11.]  RELIGIOUS    LIBERTY    AND    TOLERATION.  407 

condition  or  state),  and  conveys  the  thought  of  worthy-ship. 
The  worship  of  which  one  is  capable,  depends  upon  his 
comprehension  of  the  worthiness  characterizing  the  object 
of  his  reverence.  Man's  capacity  for  worship  is  a  measure 
of  his  comprehension  of  God.  The  fuller  the  acquaintance, 
the  closer  the  communion  between  the  worshiper  and  his 
Deity,  the  more  thorough  and  sincere  will  be  his  homage. 
When  we  say  of  one,  in  figurative  speech,  that  he  is  a  wor- 
shiper of  the  good,  the  beautiful,  the  true,  we  .affirm  that 
he  possesses  a  deeper  and  a  more  complete  conception  of 
worth  in  the  object  of  his  adoration,  than  has  another 
whose  conscience  does  not  lead  him  to  reverence  those 
ennobling  qualities. 

3.  Man,  then,  will  worship  God  according  to  his  concep- 
tion of  the  Divine  attributes  and  powers ;  and  this  concep- 
tion will  approach  the  correct  one  in  proportion  to  the 
spiritual  light  that  has  come  to  him.  True  worship  cannot 
exist  where  there  is  no  reverence  or  love  for  the  object. 
This  reverence  may  be  ill-founded;  the  adoration  may  be 
a  species  of  idolatry;  the  object  may  be  in  fact  unworthy; 
yet  of  the  devotee  it  must  be  said  that  he  worships  if  his 
conscience  clothe  the  idol  with  the  attribute  of  worthy-ship. 
We  have  spoken  of  "true  worship;"  the  expression  is  a 
pleonasm.  Worship,  as  has  been  affirmed,  is  the  heart-felt 
adoration  that  is  rendered, as  a  result  of  a  sincere  concep- 
tion of  worthiness  on  the  part  of  the  object;  any  manifes- 
tation of  reverence  prompted  by  a  conviction  inferior  to 
this  is  but  a  counterfeit  of  worship;  call  such  "false  worship" 
if  you  choose;  but  let  it  be  remembered  that  worship  is 
necessarily  true ;  the  word  requires  no  adjective  to  extend 
its  meaning,  nor  to  attest  its  genuineness.  Worship  is  not 
a  matter  of  form,  any  more  than  is  prayer.  It  consists 
not  in  posture  nor  in  gesture,  in  ritual  nor  in  creed.  Wor- 
ship most  profound  may  be  rendered  with  none  of  the  arti- 


408  THE   ARTICLES   OF   FAITH.  [LECT.   XXII. 

ficial  accessories  of  ritualistic  service;  for  altar,  the  stone 
in  the  desert  may  serve ;  the  peaks  of  the  everlasting  hills 
are  temple  spires ;  the  vault  of  heaven  is  of  all  the  grandest 
cathedral  dome. 

4.  Man  is  at  heart  an  inferior  pattern  of  that  which  he 
worships.  The  savage,  who  knows  no  triumph  greater  than 
that  of  bloody  victory  over  his  enemy,  who  regards  prowess 
and  physical  strength  as  the  most  desirable  qualities  of  his 
race,  and  who  looks  upon  revenge  and  vindictiveness  as  the 
sweetest  gratifications  of  life,  will  assuredly  ascribe  such 
attributes  to  his  deity ;  and  will  offer  his  prof oundest  rever- 
ence in  sacrifices  of  blood.  All  the  revolting  practices  of 
idolatry  are  traceable  to  perverted  and  fiendish  conceptions 
of  human  excellence,  and  these  are  reflected  in  the  hideous 
creations  of  man-made,  devil-inspired,  deities.  On  the 
other  hand,  the  man  whose  enlightened  soul  has  received 
the  impress  of  love,  pure  and  undefiled,  will  ascribe  to  his 
God  the  attributes  of  gentleness  and  affection,  and  will  say 
in  his  heart  "God  is  love."  He  alone  who  has  acquired  a 
proper  understanding  of  the  glory  and  responsiblity  of 
parenthood,  can  intelligently  use  the  Son's  title  of  invoca- 
tion, "Our  Father."  Knowledge,  therefore,  is  essential  to 
worship;  man  cannot  adequately  serve  God  in  ignorance; 
and  the  greater  his  knowledge  of  the  Divine  personality,  the 
fuller,  truer,  will  be  his  adoration ;  he  may  learn  to  know 
the  Father,  and  the  Son  who  was  sent;  and  such  knowl- 
edge is  man's  guarantee  to  eternal  life. 

5.  Worship  is  the  voluntary  homage  of  the  soul.  Under 
compulsion,  or  for  the  hypocritical  purposes  of  effect, 
one  may  insincerely  perform  all  the  outward  ceremonies 
of  an  established  style  of  adoration;  he  may  voice 
words  of  prescribed  prayers ;  his  lips  may  profess  a  creed ; 
yet  his  effort  is  but  a  mockery  of  worship,  and  its  indul- 
gence a  sin.     Our  Father  desires  no  reluctant  homage  nor 


ART.   11.]  RELIGIOUS    LIBERTY    AND    TOLERATION.  409 

unwilling  praise.  Formalism  in  worship  is  acceptable  only 
so  far  as  it  is  accompanied  by  an  intelligent  devoutness ;  and 
it  is  of  use  only  as  an  aid  to  the  spiritual  devotion  which 
leads  to  communion  with  Deity.  The  spoken  prayer  is  but 
empty  sound  if  it  be  anything  less  than  an  index  to  the 
volume  of  the  soul's  righteous  desire.  Communications 
addressed  to  the  throne  of  Grace  must  bear  the  stamp  of 
sincerity  if  they  are  to  reach  their  high  destination.  The 
most  acceptable  form  of  worship  is  that  which  rests  on  an 
unreserved  compliance  with  the  laws  of  God  as  the  wor- 
shiper has  learned  their  intent. 

6.  Religious  Intolerance: — The  Church  holds,  that  the 
right  to  worship  according  to  the  dictates  of  conscience  has 
been  conferred  upon  man  by  an  authority  higher  than  any 
of  earth;  and  that,  in  consequence,  no  worldly  power  can 
justly  interfere  with  its  exercise.  The  Latter-day  Saints 
accept  as  inspired  the  constitutional  provision,  by  which 
religious  liberty  within  our  own  nation  is  professedly 
guarded,  that  no  law  shall  ever  be  made  "respecting  an 
establishment  of  religion,  or  prohibiting  the  free  exercise 
thereof;""  and  they  confidently  believe,  that  with  the  spread 
of  enlightenment  throughout  the  world,  a  similar  guarantee 
will  be  acquired  by  every  nation.  Intolerance  has  been  the 
greatest  hindrance  to  true  progress  in  every  period  of 
time;  yet  under  the  sable  cloak  of  perverted  zeal  for 
religion,  nations  while  boasting  of  their  civilization,  and 
professed  ministers  of  the  gospel  of  Christ,  have  stained 
the  pages  of  the  world's  history  with  the  record  of  such 
unholy  deeds  of  persecution  as  to  make  the  heavens  weep. 
In  this  respect,  so-called  Christianity  ought  to  bow  its  head 
in  shame  before  the  record  of  even  pagan  toleration. 
Rome,  while  arrogantly,  though  none  the  less  actually, 
posing  as  the  mistress  of  the  world,  granted  to  her  van- 
es Constitution  of  the  United  States,  first  amendment. 


410  THE    ARTICLES    OF    FAITH.  [LECT.   XXII. 

quished  subjects  the  rights  of  free  worship,  requiring  of 
them  only  that  they  refrain  from  molesting  others  or  one 
another  in  the  exercise  of  such  freedom. 

7.  But,  as  soon  as  the  gospel  of  Christ  was  established 
upon  the  earth,  its  devout  adherents  immediately,  and  its 
more  pretentious  though  less  sincere  devotees  of  a  later  day, 
came  to  regard  themselves  of  such  sanctity  and  excellence, 
that  all  who  believed  and  professed  not  as  did  they,  were 
wholly  unworthy  of  consideration.  Nay,  even  long  prior 
to  the  advent  of  the  Teacher  of  Love,  Israel,  knowing 
the  covenant  of  Divine  favor  under  which  they  had  flour- 
ished, counted  themselves  sure  of  an  exalted  station,  and 
looked  upon  all  who  were  not  of  the  chosen  seed  as 
unworthy.  Christ,  in  His  ministry  among  the  Jews,  saw 
with  compassionate  sorrow  the  spiritual  and  intellectual  bond- 
age of  the  times,  and  declared  unto  them  the  saving  word, 
saying,  "the  truth  shall  make  you  free."  At  this,  those 
self-righteous  children  of  the  covenant  became  angry,  and 
boastfully  answered,  "We  be  Abraham's  seed,  and  were 
never  in  bondage  to  any  man ;  how  sayest  thou,  Ye  shall  be 
made  free?"  Then  the  Master  reproved  them  for  their 
bigotry,  "I  know  that  ye  are  Abraham's  seed,  but  ye  seek 
to  kill  me,  because  my  word  has  no  place  in  you."0 

8.  There  is  little  cause  for  wonder  in  the  fact  that  the 
early  Christians,  zealous  for  the  new  faith  unto  which  they 
had  been  baptized,  and  newly  converted  from  idolatrous 
practices  and  pagan  superstitions,  should  consider  them- 
selves superior  to  the  rest  of  humanity  still  sitting  in  dark- 
ness and  ignorance.  Even  John,  now  known  as  the  Apostle 
of  Love,  but  surnamed  by  the  Christ,  both  he  and  his 
brother  James,  Boanerges,  or  Sons  of  Thunder/  was  intol- 
erant and  resentful  toward  those  who  followed  not  his  path ; 

c  John  viii,  32-45;  see  also  Matt,  iii,  9. 
d  Mark  iii,  17. 


ART.   11.]  RELIGIOUS    LIBERTY    AND    TOLERATION.  411 

and  more  than  once  he  had  to  be  rebnked  by  his  Master. 
Xote  this  incident: — "And  John  answered  him,  saying,  Mas- 
ter, we  saw  one  casting  out  devils  in  thy  name,  and  he  fol- 
loweth  not  us ;  and  we  forbade  him  because  he  f olloweth  not 
us.  But  Jesus  said,  Forbid  him  not :  for  there  is  no  man 
which  shall  do  a  miracle  in  my  name,  that  can  lightly  speak 
evil  of  me.  For  he  that  is  not  against  us  is  on  our  part. 
For  whosoever  shall  give  you  a  cup  of  water  to  drink  in  my 
name,  because  ye  belong  to  Christ,  verily  I  say  unto  you,  he 
shall  not  lose  his  reward."6  And  again,  while  traveling  with 
their  Lord  through  Samaria,  the  apostles  James  and  John 
were  incensed  at  the  Samaritans'  neglect  shown  toward  the 
Master;  and  they  craved  permission  to  call  fire  from  heaven 
to  consume  the  unbelievers,  but  their  revengeful  desire  was 
promptly  rebuked  by  the  Lord,  who  said,  "Ye  know  not 
what  manner  of  spirit  ye  are  of.  For  the  Son  of  man  is  not 
come  to  destroy  men's  lives,  but  to  save  them."7 

9.  Intolerance  is  Unscriptural : — The  teachings  of  our 
Lord  breathe  the  spirit  of  forbearance  and  love  even  to 
enemies.  He  tolerated,  though  he  could  not  approve,  the 
practices  of  the  heathen  in  their  idolatry,  the  Samaritans 
With  their  mongrel  and  un-orthodox  customs  of  worship, 
the  luxury-loving  Sadducees,  and  the  law-bound  Pharisees. 
Hatred  was  not  countenanced  even  toward  foes.  His 
instructions  were: — "Love  your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  which  despitef ully  use  you,  and  persecute  you ;  that  ye 
may  be  the  children  of  your  Father  which  is  in  heaven: 
for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good, 
and  sendeth  rain  on  the  just  and  on  the  unjust.  "^  The 
Twelve  were  commanded  to  salute  with  their  blessing  every 

e  Mark  xi,  38-41 ;  see  also  Luke  ix,  49-50,  and  compare  Numb,  xi,  27-29 
/  Luke  ix,  51-56;  see  also  John  iii,  17,  and  xii,  47. 
g  Matt,  v,  44-45, 


412  THE    ARTICLES    OF    FAITH.  [LECT.   XXII. 

house  at  which  they  applied  for  hospitality.  True,  if  the 
people  rejected  them  and  their  message,  retribution  was  to 
follow;  but  this  visitation  of  cursing  was  to  be  reserved  as 
a  Divine  prerogative  for  the  judgment.day.  In  His  Parable 
of  the  Tares,  Christ  taught  the  same  lesson  of  forbearance ; 
the  hasty  servants  wanted  to  pluck  out  the  weeds  straight- 
way, but  they  were  forbidden  lest  they  root  up  the  wheat 
also;  and  were  assured  of  the  harvest  when  a  separation 
would  be  effected.71 

10.  In  [spite  of  the  prevailing  spirit  of  toleration  and 
love  which  pervades  the  teachings  of  the  Savior  and  His 
apostles,  attempts  have  been  made  to  draw  from  the  scrip- 
tures justification  for  intolerance  and  persecution. *  Paul's 
stinging  words,  addressed  to  the  Galatians,  have  been  given 
a  meaning  wholly  foreign  to  the  spirit  which  prompted 
them.  Warning  the  Saints  of  false  teachers,  he  said: — "As 
we  said  before,  so  say  I  now  again,  If  any  man  preach  any 
other  gospel  unto  you  than  that  ye  have  received,  let  him 
be  accursed. 'y  With  such  an  utterance,  self-styled  min- 
isters of  Christ,  who,  if  the  whole  truth  were  considered  are 
perhaps  preaching  doctrines  foreign  to  the  apostolic  pre- 
cepts, seek  to  justify  their  sectarian  hatred  and  unchristian 
cruelty ;  forgetting  that  vengeance  and  recompense  belong 
to  the  Lord.fc 

11.  The  intent  of  John's  words  of  counsel  to  the  Elect 
Lady  has  been  perverted,  and  his  teachings  have  been  made 
a  cover  of  refuge  for  persecutors  and  bigots.  Warning 
her  of  the  ministers  of  Antichrist  who  were  industriously 
disseminating  their  heresies,  the  Apostle  wrote: — "If  there 
come  any  unto  you,  and  bring  not  this  doctrine,  receive  him 
not  into  your  house,  neither  bid  him  God-speed:   for  he 

h  Matt,  xiii,  24-30. 

i  See  Note  1. 

j  Gal.  i,  9;  also  8. 

k  Deut.  xxxii,  35;  Psa.  xciv,  1;  Rom,  xii,  19;  Heb.  x,  30. 


ART.   11.]  RELIGIOUS    LIBERTY    AND    TOLERATION.  413 

that  biddeth  him  God-speed  is  partaker  of  his  evil  deeds. "l 
By  no  rightful  interpretation  can  these  words  be  made  to 
sanction  intolerance,  persecution,  and  hatred. 

12.  The  apostle's  true  meaning  has  been  set  forth  with 
clearness  and  force  by  a  renowned  Christian  writer  of  the 
present  day,  who,  after  deploring  the  "narrow  intolerance 
of  an  ignorant  dogmatism,"  says: — "The  Apostle  of  Love 
would  have  belied  all  that  is  best  in  his  own  teaching  if  he 
had  consciously  given  an  absolution,  nay,  an  incentive,  to 
furious  intolerance.  *  *  *  Meanwhile,  this  incidental 
expression  of  St.  John's  brief  letter  will  not  lend  itself  to 
these  gross  perversions.  What  St.  John  really  says  and 
really  means,  is  something  wholly  different.  False  teach- 
ers were  rife,  who,  professing  to  be  Christians,  robbed  the 
nature  of  Christ  of  all  which  gave  its  efficacy  to  the  atone- 
ment, and  its  significance  to  the  incarnation.  These  teach- 
ers, like  other  Christian  missionaries,  traveled  from  city  to 
city ;  and,  in  the  absence  of  public  inns,  were  received  into 
the  houses  of  Christian  converts.  The  Christian  lady  to 
whom  St.  John  writes  is  warned,  that  if  she  offers  her  hos- 
pitality to  these  dangerous  emissaries,  who  were  subverting 
the  central  truth  of  Christianity,  she  is  expressing  a  public 
sanction  of  them ;  and  by  doing  this,  and  offering  them 
her  best  wishes,  she  is  taking  a  direct  share  in  the  harm  they 
do.  This  is  common  sense,  nor  is  there  anything  uncharit- 
able in  it.  No  one  is  bound  to  help  forward  the  dissemina- 
tion of  teaching  what  he  regards  as  erroneous  respecting 
the  most  essential  doctrines  of  his  own  faith.  Still  less 
would  it  have  been  right  to  do  this  in  the  days  when  Chris- 
tian communities  were  so  small  and  weak.  But,  to  interpret 
this  as  it  has  in  all  ages  been  practically  interpreted, — to 
pervert  it  into  a  sort  of  command  to  exaggerate  the  minor 
ariations  between  religious  opinions,  and  to  persecute  those 

I  IlJohn,  10-11. 


414  THE    ARTICLES    OF    FAITH.  [LECT.   XXII. 

whose  views  differ  from  our  own, — to  make  our  own  opinions 
the  conclusive  test  of  heresy,  and  to  say  with  Cornelius-a- 
Lapide,  that  this  verse  reprobates  'all  conversations,  all  inter- 
course, all  dealings  with  heretics' — is  to  interpret  scripture 
by  the  glare  of  partisanship  and  spiritual  self-satisfaction, 
not  to  read  it  under  the  light  of  holy  love."m 

13.  Toleration  is  not  Acceptance: — The  human  frailty 
of  running  to  extremes  in  thought  and  action  finds  few  more 
glaring  examples  than  are  presented  in  man's  dealings  with 
his  fellows  on  matters  religious.  On  the  one  hand,  he  is 
prone  to  regard  the  faith  of  others  as  not  merely  inferior  to 
his  own,  but  as  utterly  unworthy-  of  his  respect;  or,  on  the 
other>  he  brings  himself  to  believe  that  -all  sects  are  equally 
justified  in  their  professions  and  practices,  and  that  there- 
fore there  is  no  distinctively  true  order  of  religion.  It  is  in 
no-wise  inconsistent  for  Latter-day  Saints  to  boldly  pro- 
claim the  conviction,  that  their  own  Church  is  the  accepted 
one,  the  only  one  entitled  to  the  designation  "Church  of 
Jesus  Christ,"  and  the  sole  earthly  repository  of  the  eternal 
priesthood  in  the  present  age;  and  yet  to  willingly  accord 
kind  treatment  and  a  recognition  of  sincerity  of  purpose  to 
every  soul  or  sect  honestly  professing  Christ,  or  merely 
showing  a  respect  for  truth,  and  manifesting  a  sincere 
desire  to  walk  according  to  the  light  received.  My  alle- 
giance to  the  Church  of  my  choice  is  based  on  a  conviction  of 
the  validity  and  genuineness  of  its  high  claim  to  distinc- 
tion, as  the  one  and  only  Church  possessing  a  God-given 
charter  of  authority;  nevertheless,  I  count  other  sects  as 
sincere  until  they  demonstrate  that  they  are  otherwise,  and 
am  prepared  to  defend  them  in  their  rights. 

14.  Joseph  Smith,  the  first  prophet  of  the  last  dispensa- 
tion, while  reproving  certain  of  his  brethren  for  intolerance 
toward  the  cherished  beliefs  of  other  sects,  taught  that  even 

m  Canon  Farrar,  The  Early  Days  of  Christianity  pp.  587,  588. 


ART.   11.]'        RELIGIOUS    LIBERTY    AND   TOLERATION.  415 

idolaters  ought  to  be  protected  in  their  worship ;  that,  while 
it  would  be  the  strict  duty  of  any  Christian  to  direct  his 
efforts  toward  enlightening  such  benighted  minds,  he  would 
not  be  justified  in  forcibly  depriving  the  heathen  of  their 
rights  of  adoration.  In  the  pure  eyes  of  God,  idolatry  is 
one  of  the  most  heinous  of  sins :  yet  He  is  tolerant  of  those 
who,  knowing  Him  not,  yield  to  their  inherited  instinct  for 
worship  by  rendering  homage  even  to  stocks  and  stones. 
Deadly  as  is  the  sin  of  idolatrous  worship  on  the  part  of  him 
to  whom  light  has  come,  it  may  represent  in  the  savage  the 
sincerest  reverence  of  which  he  is  capable.  And,  as  set 
forth  in  a  preceding  lecture,*1  the  voice  of  the  Eternal  One 
has  declared  that  the  heathen  who  have  known  no  law  shall 
have  part  in  the  first  resurrection. 

15.  What  justification  can  man  find  for  intolerance 
toward  his  fellow,  when  God,  who  is  grieved  over  every  sin, 
manifests  so  marked  a  forbearance?  The  free  agency  of  the 
human  soul  is  sacred  to  Deity. 

"Knowthis,  that  every  soul  is  free, 
To  choose  his  life,  and  what  he'll  be; 
For  this  eternal  truth  is  given, 
That  God  will  force  no  man  to  heaven. 
He'll  call,  persuade,  direct  aright, 
Bless  him  with  wisdom,  love,  and  light, 
In  nameless  ways  be  good  and  kind, 
But  never  force  the  human  mind." 

16.  Man  is  strictly  answerable  for  his  Acts: — The  un-  t 
bounded  liberality  and  true  tolerance  with  which  the 
Church  of  Jesus  Christ  of  Latter-day  Saints  regards  other 
religious  denominations,  and  the  teachings  of  the  Church 
respecting  the  assurance  of  final  redemption  for  all  men  ex- 
cept the  few  who  have  fallen  so  far  as  to  have  committed 
the  unpardonable  sin,  thereby  becoming  Sons  of  Perdition, 
may  suggest  the  erroneous  conclusion,  that  we  believe  that 

n  See  page  61. 


416  THE    AKTICLES    OF    FAITH.  [LECT.   XXII. 

all  so  redeemed  shall  be  admitted  to  equal  powers,  privileges, 
and  glories  in  the  Heaven  of  our  God.  Far  from  this,  the 
Church  proclaims  the  doctrine  of  many  and  varied  degrees 
of  glory,  which  the  redeemed  will  inherit  in  strict  accord- 
ance with  their  merits.0  We  believe  in  no  general  plan  of 
universal  forgiveness  or  reward,  by  which  sinners  of  high 
and  low  degree  shall  be  exempted  from  the  effects  of  their 
deeds,  while  the  righteous  are  ushered  into  heaven  as  a 
dwelling  place  in  common,  all  glorified  in  the  same  measure. 
As  stated,  the  heathen  whose  sins  are  those  of  ignorance, 
are  to  come  forth  with  the  just  in  the  first  resurrection; 
but  this  does  not  imply  that  those  children  of  the  lower 
races  are  to  inherit  the  glory  provided  for  the  able,  the 
valiant,  and  the  true,  in  the  cause  of  God  on  earth. 

17.  Our  condition  in  the  world  to  come  will  be  strictly 
a  result  of  the  life  we  lead  in  this  probation,  as,  by  the  light 
of  revealed  truth  regarding  the  pre-existent  state,*  we  per- 
ceive our  present  condition  to  be  determined  by  the 
fidelity  with  which  we  kept  our  first  estate.  The  scrip- 
tures repeatedly  declare  that  man  will  reap  the  natural 
harvest  of  his  works  in  life,  be  such  good  or  evil ;  in  the 
effective  language  with  which  the  Father  encourages  and 
warns  his  frail  children,  every  one  will  be  rewarded  or 
punished  according  to  his  works.9  In  eternity,  man  will 
enjoy  or  loath  the  "fruit  of  his  doing." 

18.  Degrees  of  Glory: — That  the  privileges  and  glories  of 
heaven  are  graded  to  suit  the  various  capacities  of  the 
blessed,  is  indicated  in  Christ's  teachings.  To  His  apostles 
He  said: — "In my  Father's  house  are  many  mansions:  if  it 
were  not  so,  I  would  have  told  you.  I  go  to  prepare  a  place 
for  you.     And  if  I  go  and   prepare  a  place  for  you,  I  will 

o  See  pp.  94-95. 
p  See  pp.  195-198. 

g  Job.  xxxiv,  11;  Ps'al.  lxii,  12;  Jer.  xvii,  10;  xxxii,  19;  Matt,  xvi,  17;  Rom.  ii, 
6-12;  xiv,  12;  I  Cor.  iii.  8;  II  Cor.  v,  10;  Rev.  ii,  23;  xx,  12;  xxii,  12. 


ART.   11.]  RELIGIOUS   LIBERTY    AND    TOLERATION.  417 

come  again,  and  receive  you  unto  myself ;  that  where  I  am,  f 
there  ye  may  be  also."'" 

19.  This  utterance  is  supplemented  by  that  of  Paul,  who 
speaks  of  the  graded  glories  of  the  resurrection  as  follows : — 
"There  are  also  celestial  bodies,  and  bodies  terrestrial: 
but  the  glory  of  the  celestial  is  one,  and  the  glory  of  the 
terrestrial  is  another.  There  is  one  glory  of  the  sun,  and 
another  glory  of  the  moon,  and  another  glory  of  the  stars ; 
for  one  star  differeth  from  another  star  in  glory.  So  also  is 
the  resurrection  of  the  dead."8 

20.  A  fuller  knowledge  of  this  subject  has  been  im- 
parted in  the  present  dispensation.  From  a  revelation  given 
in  1832'  we  learn  the  following : — Three  great  kingdoms  or 
degrees  of  glory  are  established  for  the  future  habitation  of 
the  human  race;  these  are  known  as  the  Celestial,  the 
Terrestrial,  and  the  Telestial.  Far  below  the  last  and  least 
of  these,  is  the  state  of  eternal  punishment  prepared  for  the 
Sons  of  Perdition. 

21.  The  Celestial  Glory  is  provided  for  those  who  merit 
the  highest  honors  of  heaven.  In  the  revelation  referred  to, 
we  read  of  thern: — "They  are  they  who  received  the  testi- 
mony of  Jesus,  and  believed  on  his  name  and  were  baptized 
after  the  manner  of  his  burial,  being  buried  in  the  water  in 
his  name,  and  this  according  to  the  commandment  which 
he  has  given,  that  by  keeping  the  commandments  they 
might  be  washed  and  cleansed  from  all  their  sins,  and  receive 
the  Holy  Spirit  by  the  laying  on  of  the  hands  of  him  who  is 
ordained  and  sealed  unto  this  power,  and  who  overcome  by 
faith,  and  are  sealed  by  the  Holy  Spirit  of  promise,  which 
the  Father  sheds  forth  upon  all  those  who  are  just  and  true. 
They  are  they  who  are  the  Church  of  the  First-born.   They 

r  John  xiv,  1-3. 
s  I  Cor.  xv,  40-42. 
t  Doc.  and  Gov.  lxxvi. 

2  8 


418  THE    ARTICLES    OP    FAITH.  [LECT.   XXII. 

are  they  into  whose  hands  the  Father  has  given  all  things, — 
They  are  they  who  are  Priests  and  Kings,  who  have 
received  of  his  fulness,  and  of  his  glory,  and  are  Priests  of 
the  Most  High,  after  the  order  of  Melchisedek,  which  was 
after  the  order  of  Enoch,  which  was  after  the  order  of  the 
Only  Begotten  Son ;  wherefore,  as  it  is  written,  they  are 
Gods,  even  the  sons  of  God; — wherefore  all  things  are  theirs, 
whether  life  or  death,  or  things  present,  or  things  to  come, 
all  are  theirs,  and  they  are  Christ's,  and  Christ  is  God's. 
*  *  *  These  shall  dwell  in  the  presence  of  God  and  his 
Christ  for  ever  and  ever.  These  are  they  whom  he  shall 
bring  with  him,  when  he  shall  come  in  the  clouds  of  heaven, 
to  reign  on  the  earth  over  his  people.  These  are  they  who 
shall  have  part  in  the  first  resurrection.  These  are  they 
who  shall  come  forth  in  the  resurrection  of  the  just.  *  *  * 
These  are  they  who  are  just  men  made  perfect  through 
Jesus,  the  mediator  of  the  new  covenant,  who  wrought  out 
this  perfect  atonement  through  the  shedding  of  his  own 
blood.  These  are  they  whose  bodies  are  celestial,  whose 
glory  is  that  of  the  sun,  even  the  glory  of  God,  the  highest 
of  all,  whose  glory  the  sun  of  the  firmament  is  written  of  as 
being  typical."" 

22.  The  Terrestrial  Glory: — This,  the  next  lower  degree, 
will  be  received  by  many  whose  works  do  not  merit  the  high- 
est reward.  We  read  of  them: — "These  are  they  who  are  of 
the  terrestrial,  whose  glory  differs  from  that  of  the  Church 
of  the  First-born,  who  have  received  the  fulness  of  the 
Father,  even  as  that  of  the  moon  differs  from  the  sun  in  the 
firmament.  Behold,  these  are  they  who  died  without  law,  and 
also  they  who  are  the  spirits  of  men  kept  in  prison,  whom 
the  Son  visited,  and  preached  the  Gospel  unto  them,  that 
they  might  be  judged  according  to  men  in  the  flesh,  who 
received  not  the  testimony  of  Jesus  in  the  flesh,  but  after- 

u  Paragraphs  51-70. 


ART.   11.]  RELIGIOUS    LIBERTY    AND    TOLERATION.  419 

wards  received  it.  These  are  they  who  are  honorable  men 
of  the  earth,  who  were  blinded  by  the  craftiness  of  men. 
These  are  they  who  receive  of  his  glory,  but  not  of  his 
fulness.  These  are  they  who  receive  of  the  presence  of  the 
Son,  but  not  of  the  fulness  of  the  Father;  wherefore  they 
are  bodies  terrestrial,  and  not  bodies  celestial,  and  differ  in 
glory  as  the  moon  differs  from  the  sun.  These  are  they 
who  are  not  valiant  in  the  testimony  of  Jesus ;  wherefore 
they  obtain  not  the  crown  over  the  kingdom  of  our  God."" 
23.  The  Telestial  Glory: — The  revelation  continues:— 
"And  again,  we  saw  the  glory  of  the  telestial, w  which  glory 
is  that  of  the  lesser,  even  as  the  glory  of  the  stars  differs 
from  that  of  the  glory  of  the  moon  in  the  firmament. 
These  are  they  who  received  not  the  gospel  of  Christ,  neither 
the  testimony  of  Jesus.  These  are  they  who  deny  not  the 
Holy  Spirit.  These  are  they  who  are  thrust  down  to  hell. 
These  are  they  who  shall  not  be  redeemed  from  the  devil, 
until  the  last  resurrection,  until  the  Lord,  even  Christ  the 
Lamb  shall  have  finished  his  work."x  "We  learn  further 
that  the  inhabitants  of  this  kingdom  are  to  be  graded 
among  themselves,  comprising  as  they  do  the  unen- 
lightened among  the  varied  opposing  sects  and  divisions  of 
men,  and  sinners  of  many  types,  whose  offences  are  not 
those  of  utter  perdition; — "For  as  one  star  differs  from 
another  star  in  glory,  even  so  differs  one  from  another  in 
glory  in  the  telestial  world;  for  these  are  they  who  are  of 
Paul,  and  of  Apolios,  and  of  Cephas.  These  are  they  who 
say  they  are  some  of  one  and  some  of  another — some  of 
Christ,  and  some  of  John,  and  some  of  Moses,  and  some  of 
Elias,  and  some  of  Esaias,  and  some  of  Isaiah,  and  some  of 
Enoch ;  but  received  not  the  gospel,  neither  the  testimony 


v  Paragraphs  71-79. 

w  See  Note  2. 

x  Paragraphs  81-86. 


420  THE    ARTICLES    OF    FAITH.  [LECT.   XXII. 

of  Jesus,  neither  the  prophets,  neither  the  everlasting  cove- 
nant. "y  Evidently  a  considerable  part  of  the  human  family 
will  fail  of  all  glory  beyond  that  of  the  telestial  kingdom, 
for  we  are  told, — "But  behold,  and  lo,  wesaw  the  glory  and 
the  inhabitants  of  the  telestial  world,  that  they  were  as 
innumerable  as  the  stars  in  the  firmament  of  heaven,  or  as 
the  sand  upon  the  sea  shore.  "*  They  are  thus  not  wholly 
rejected;  their  every  merit  will  be  respected.  "For  they 
shall  be  judged  according  to  their  works,  and  every  man 
shall  receive  according  to  his  own  works,  his  own  dominion 
in  the  mansions  which  are  prepared;  and  they  shall  be 
servants  of  the  Most  High,  but  where  God  and  Christ  dwell, 
they  cannot  come,  worlds  without  end."a 

24.  The  Kingdoms  with  Respect  to  One  Another: — The 
three  kingdoms  of  widely  differing  glories  are  themselves 
organized  on  an  orderly  plan  of  gradation.  We  have  seen 
that  the  telestial  kingdom  comprises  a  multitude  of  sub- 
divisions; this  also  is  the  case,  we  are  told,  with  the 
celestial  ;6  and,  by  analogy,  we  conclude  that  a  similar  con- 
dition prevails  in  the  terrestrial.  Thus  the  innumerable 
degrees  of  merit  amongst  mankind  are  provided  for  in  an 
infinity  of  graded  glories.  The  Celestial  kingdom  is 
supremely  honored  by  the  personal  ministrations  of  the 
Father  and  the  Son.c  The  Terrestrial  kingdom  will  be 
administered  through  the  higher,  without  a  fulness  of 
glory.  The  Telestial  is  governed  through  the  ministrations 
of  the  Terrestrial,  by  "angels  who  are  appointed  to  minister 
for  them.'"* 

25.  It  is  reasonable  to  believe,  in  the  absence  of  direct 


y  Doc.  andCov.  lxxvi,  98-101. 

z  Par.  109. 

a  Par.  111-112. 

b  Doc.  and  Cov.  cxxxl,  1;  see  also  II  Cor.  xii,  1-4. 

c  Doc.  and  Cov.  lxxvi,  68. 

d  Par.  86.  88. 


ART.   11.]  RELIGIOUS    LIBERTY    AND    TOLERATION.  421 

revelation  by  which  alone  absolute  knowledge  of  the  matter 
could  be  acquired,  that,  in  accordance  with  G-od's  plan  of 
eternal  progression,. advancement  from  grade  to  grade  with- 
in any  kingdom, -and  from  kingdom  to  kingdom,  will  be 
provided  for.  But  if  the  recipients  of  a  lower  glory  be 
enabled  to  advance,  surely  the  intelligences  of  higher  rank 
will  not  be  stopped  in  their  progress;  and  thus  we  may 
conclude,  that  degrees  and  grades  will  ever  characterize  the 
kingdoms  of  our  God.  Eternity  is  progressive;  perfection 
is  relative;  the  essential  feature  of  God's  living  purpose  is 
its  associated  power  of  eternal  increase. 

26.  The  Sons  of  Perdition: — We  learn  of  another  class" 
of  souls  whose  sins  are  such  as  to  place  them  beyond  the 
present  possibility  of  redemption.  These  are  called  Sons 
of  Perdition;  children  of  the  fallen  angel,  once  a  Son  of 
the  Morning,  now  Lucifer,  or  Perdition.6  These  are  they 
who  have  violated  truth  in  the  full  blaze  of  the  light  of 
knowledge;  who,  having  received  the  testimony  of  Christ, 
and  having  been  endowed  by  the  Holy  Spirit,  then  deny 
the  same  and  defy  the  power  of  God,  crucifying  the  Lord 
afresh,  and  putting  Him  to  an  open  shame.  This,  the  un- 
pardonable sin,  can  be  committed  by  those  only  who  have 
received  the  knowledge  and  the  sacred  conviction  of  the 
truth,  against  which  they  then  rebel.  Their  sin  is  compar- 
able to  the  treason  of  Lucifer,  by  which  he  sought  to 
usurp  the  power  and  glory  of  his  God.  Concerning  them 
and  their  dreadful  fate,  the  Almighty  has  said; — "I  say  that 
it  had  been  better  for  them  never  to  have  been  born ;  for  they 
are  vessels  of  wrath,  doomed  to  suffer  the  wrath  of  God, 
with  the  devil  and  his  angels  in  eternity;  concerning  whom 
I  have  said,  there  is  no  forgiveness  in  this  world  nor  in  the 
world  to  come.  *  *  *  They  shall  go  away  into  ever- 
lasting punishment,  which  is  endless  punishment,  which  is 


e  Doc.  and  Cov.  lxxvi,  25-27. 


4#3  THE    ARTICLES    OF    FAITH.  [LECT.   XXII. 

eternal  punishment,  to  reign  with  the  devil  and  his  angels 
in  eternity,  where  their  worm  dieth  not,  and  the  fire  is  not 
quenched,  which  is  their  torment;  And  the  end  thereof, 
neither  the  place  thereof,  nor  their  torment,  no  man  knows ; 
neither  was  it  revealed,  neither  is,  neither  will  be  revealed 
unto  man,  except  to  them  who  are  made  partakers  thereof: 
Nevertheless  I,  the  Lord,  show  it  by  vision  unto  many,  but 
straightway  shut  it  up  again;  wherefore  the  end,  the 
width,  the  height,  the  depth,  and  the  misery  thereof,  they 
understand  not,  neither  any  man  except  them  who  are 
ordained  unto  this  condemnation."7 

27.  Surely  the  doctrines  of  the  Church  are  explicit  in 
defining  the  relationship  between  the  mortal  probation  and 
the  future  state,  and  in  teaching  the  individual  accountabil- 
ity, and  the  free  agency  of  man.  The  Church  affirms  that  in 
view  of  the  terrible  responsibility  under  which  every  man 
rests,  as  the  unrestrained  director  of  his  own  course,  he  must 
be  and  is  free  to  choose  in  all  things,  from  the  life  that 
leads  to  the  celestial  home,  to  the  career  that  is  but  the 
introduction  to  the  miseries  of  perdition.  Freedom  to 
worship,  or  to  refuse  to  worship  at  all,  is  a  God-given  right. 


NOTES. 


1.  Intolerance  Among  Christians  Today :— "It  must  be  said,— though  I 
say  it  with  the  deepest  sorrow— that  the  cold  exclusiveness  of  the  Pharisee,  the 
bitter  ignorance  of  the  self-styled  theologian,  the  usurped  infallibility  .of  the 
half-educated  religionist,  have  been  ever  the  curse  of  Christianity.  They  have 
imposed  'the  senses  of  men  upon  the  words  of  God,  the  special  senses  of  men  on 
the  general  words  of  God ; '  and  have  tried  to  enforce  them  on  all  men's  con- 
sciences with  all  kinds  of  burnings  and  anathemas  under  equal  threats  of  death 
and  damnation.    And  thus  they  incurred  the  terrible  responsibility  of  presenting 


/  Doc.  andCov.  lxxvi,  31-48:  see  also  Heb.  vi,  4-:6  Alma  xxxix,  6.    For  other 
references  see  page  62. 


ART.   11.  J  NOTES.  423 

religion  to  mankind  in  a  false  and  repellant  guise.  Is  theological  hatred  still 
to  he  a  proverh  for  the  world's  just  contempt?  Is  such  hatred— hatred  in  its 
bitterest  and  most  ruthless  form— to  be  regarded  as  the  legitimate  and  normal 
outcome  of  the  religion  of  love?  Is  the  spirit  of  peace  never  to  be  brought  to 
bear  on  religious  opinions?  Are  such  questions  always  to  excite  the  most 
intense  animosities,  and  the  most  terrible  divisions?  *  *  *  Is  the  world  to 
be  forever  confirmed  in  its  opinion  that  theological  partisans  are  less  truthful, 
less  candid,  less  high-minded,  less  honorable  even  than  the  partisans  of  political 
and  social  causes,  who  make  no  profession  as  to  the  duty  of  love?  Are  the  so- 
called  'religious'  champions  to  be  forever  as  they  now  are,  the  most  unscrupu- 
lously bitter,  the  most  conspicuously  unfair?  Alas!  they  might  be  so  with,  far 
less  danger  to  the  cause  of  religion  if  they  would  forego  the  luxury  of  'quoting 
scripture  for  their  purpose.'  " — Canon  Farrar,  "  The  Early  Days  of  Christianity,'''' 
pp.  584-585. 

2.  "Telestial :"— The  adjective  "telestial"  has  not  become  current  in  the 
language;  its  use  is  at  present  confined  to  the  theology  of  the  Church  of  Jesus 
Christ  of  Latter-day  Saints.  It  is  applied  as  a  distinguishing  term  to  the  lowest 
of  the  three  kingdoms  of  glory  provided  for  the  redeemed.  The  only  English 
word  approaching  it  in  form,  is  the  adjective  "telestic,"  which  is  defined  thus:— 
"tending  toward  the  end  or  final  accomplishment;  tending  to  accomplish  a 
purpose."  • 


424  THE    ARTICLES    OF    FAITH.  [LECT.   XXIII. 


LECTURE  XXIII. 

SUBMISSION  TO  SECULAR  AUTHORITY. 

Article  12.— We  believe  in  being  subject  to  kings,  presidents,  rulers,  and 
magistrates,  in  obeying,  honoring,  and  sustaining  the  law. 

1.  Introductory: — It  is  but  reasonable  to  expect  of  a 
people  professing  the  Gospel  of  Christ,  and  claiming  mem- 
bership in  the  one  accepted  and  divinely  authorized  Church, 
that  they  manifest  in  practice  the  virtues  which  their 
precepts  inculcate.  True,  we  may  look  in  vain  for  perfec- 
tion among  those  even  who  make  the  fullest  and  most 
justifiable  claims  to  orthodoxy;  but  we  have  a  right  to 
expect  in  their  creed,  ample  requirements  concerning  the 
most  approved  course  of  action ;  and  in  their  lives,  sincere 
and  earnest  effort  toward  the  practical  realization  of  their 
professions.  Eeligion,  to  be  of  service  and  at  all  worthy  of 
acceptance,  must  be  of  wholesome  influence  in  the  indi- 
vidual lives  and  the  temporal  affairs  of  its  adherents.  Among 
other  virtues,  the  Church  in  its  teachings  should  impress 
the  duty  of  a  law-abiding  course;  and  the  people  should 
show  forth  the  effect  of  such  precepts  in  their  excellence  as 
citizens  of  the  nation,  and  as  individuals  in  the  community 
of  which  they  are  part. 

2.  The  Church  of  Jesus  Christ  of  Latter-day  Saints 
makes  emphatic  declaration  of  its  belief  and  precepts  re- 
garding the  duty  of  its  members  toward  the  laws  of  the 
land;  and  sustains  its  position  by  the  authority  of  specific 
revelation  in  ancient  as  in  present  times.  Moreover,  the 
people  are  confident,  that  when  the  true  story  of  their  rise 
and  progress  as  an  established  body  of  religious  worshipers 


ART.   12.]        SUBMISSION    TO    SECULAR   AUTHOKITY.  425 

is  written,  the  loyalty  of  the  Church  and  the  patriotic 
devotion  of  its  members  will  be  vindicated  and  extolled 
by  the  world  in  general,  as  now  are  these  virtues  recog- 
nized by  the  few  unprejudiced  investigators  who  have 
studied  with  honest  purpose  the  history  of  this  remarkable 
organization. 

3.  Obedience  to  Authority  Enjoined  by  Scripture: — Dur- 
ing the  patriarchal  period,  when  the  head  of  the  family 
possessed  virtually  the  power  of  judge  and  king  over  his 
household,  the  authority  of  the  ruler  and  the  rights  of  the 
family  were  respected.  Consider  the  instance  of  Hagar, 
the  "plural"  wife  of  Abram,  and  the  handmaid  of  Sarai. 
Jealousy  and  ill-feeling  had  arisen  between  Hagar  and 
her  mistress,  the  senior  wife  of  the  patriarch.  Abram 
listened  to  the  complaint  of  Sarai,  and,  recognizing  her 
authority  over  Hagar,  who,  though  his  wife,  was  still 
the  servant  of  Sarai,  said : — "Behold  thy  maid  is  in  thy  hand ; 
do  to  her  as  it  pleaseth  thee."  Then,  as  the  mistress  dealt 
harshly  with  her  servant,  Hagar  fled  into  the  wilderness ; 
there  she  was  visited  by  an  angel  of  the  Lord,  who  addressed 
her  thus: — "Hagar,  Sarai's  maid,  whence  earnest  thou,  and 
whither  wilt  thou  go?  And  she  said,  I  flee  from  the  face 
of  my  mistress  Sarai.  And  the  angel  of  the  Lord  said  unto 
her,  Eeturn  to  thy  mistress,  and  submit  thyself  under  her 
hands."0  Observe  that  the  heavenly  messenger  recog- 
nized the  authority  of  the  mistress  over  the  bond-woman, 
even  though  the  latter  had  been  given  the  rank  of  wifehood 
in  the  family. 

4.  The  ready  submission  of  Isaac  to  the  will  of  his 
father,  even  to  the  extent  of  offering  his  life0  on  the  altar  of 
bloody  sacrifice,  is  evidence  of  the  sancity  with  which 
the  authority  of    the  family  ruler  was  regarded.     It  may 

a  Gen.  xvi,  1-9. 
b  Gen.  xxii,  1-10. 


426  THE    ARTICLES    OF    FAITH.  [LECT.   XXIII. 

appear,  as  indeed  it  has  been  claimed,  that  the  requirement 
which  the  Lord  made  of  Abraham  as  a  test  of  faith,  in  the 
matter  of  giving  his  son's  life  as  a  sacrifice,  was  a  violation 
of  existing  laws,  and  therefore  opposed  to  stable  govern- 
ment. The  claim  is  poorly  placed  in  view  of  the  fact,  that 
the  patriarchal  head  was  possessed  of  absolute  authority 
over  the  members  of  his  household,  the  power  extending 
even  to  judgment  of  life  or  death. c 

5.  In  the  days  of  the  exodus,  when  Israel  were  ruled  by 
a  theocracy,  the  Lord  gave  divers  laws  and  commandments 
for  the  government  of  His  chosen  people;  among  them  we 
read : — "Thou  shalt  not  revile  the  gods,  nor  curse  the  ruler  of 
thy  people.  "d  Judges  were  appointed  by  Divine  direction 
to  exercise  authority  amongst  Israel.  Moses,  in  reiterating 
the  Lord's  commands,  charged  the  people  to  this  effect : — 
"Judges  and  officers  shalt  thou  make  thee  in  all  thy  gates, 
which  the  Lord  thy  God  giveth  thee,  throughout  thy  tribes ; 
and  they  shall  judge  the  people  with  just  judgment."6 

6.  When  the  people  wearied  of  God's  direct  control, 
and  clamored  for  a  king,  the  Lord  yielded  to  their  desire, 
and  gave  the  new  ruler  authority  by  a  holy  anointing/ 
David,  even  though  he  had  been  anointed  to  succeed  Saul 
on  the  throne,  recognized  the  sanctity  of  the  king's  person, 
and  bitterly  reproached  himself,  because  on  one  occasion  he 
had  mutilated  the  robe  of  the  monarch.  True,  Saul  was  at 
that  time  seeking  David's  life,  and  the  latter  sought  only  a 
means  of  showing  that  he  had  no  intent  to  kill  his  royal 
enemy;  yet  we  are  told: — "That  David's  heart  smote  him, 
because  he  had  cut  off  Saul's  skirt.  And  he  said  unto  his 
men,  The  Lord  forbid  that  I  should  do  this  thing  unto  my 


c  Gen.  xxxviii,  24. 

d  Exo.  xxii,  28;  The  word  "gods"  in  this  passage,  is  rendered  by  some  trans- 
lators "judges;"  (see  marginal  reference,  Bible.) 

e  Deut.  xvi,  18;  see  also  i,  16;  I  Chron.  xxiii,  4;  xxvi,  29. 
/  I  Sam.  viii,  6-7,  22;  ix,  15-16;  x,  1. 


ART.   12. J        SUBMISSION   TO    SECULAR   AUTHORITY.  427 

master,   the  Lord's  anointed,  to  stretch  forth   mine  hand 
against  him,  seeing  he  is  the  anointed  of  the  Lord."ff 

7.  Note,  further,  the  following  scriptural  adjurations  as 
recorded  in  the  Old  Testament: — "My  son,  fear  thou  the 
Lord,  and  the  king.'"1  "I  counsel  thee  to  keep  the  king's 
commandment,  and  that  in  regard  of  the  oath  of  God.'n 
"Curse  not  the  king,  no  not  in  thy  thought. ,y 

8.  Examples  Set  by  Christ  and  His  Apostles: — Our 
Savior's  work  on  earth  was  marked  throughout  by  His 
acknowledgment  of  the  existing  powers  of  the  land,  even 
though  the  authority  had  been  won  by  cruel  conquest,  and 
was  exercised  unjustly.  When  the  tax-collector  called  for 
the  dues  demanded  by  an  alien  king,  Christ,  while  privately 
protesting  against  the  injustice  of  the  claim,  directed  that 
it  be  paid,  and  even  invoked  a  miraculous  circumstance 
whereby  the  money  could  be  provided.  Of  Peter  he  asked : — 
"What  thinkest  thou,  Simon?  of  whom  do  the  kings  of  the 
earth  take  custom  or  tribute?  of  their  own  children,  or  of 
strangers?  Peter  saith  unto  him,  of  strangers.  Jesus 
saith  unto  him,  Then  are  the  children  free.  Notwithstand- 
ing, lest  we  should  offend  them,  go  thou  to  the  sea,  and 
cast  an  hook,  and  take  up  the  fish  that  first  cometh  up ; 
and  when  thou  hast  opened  his  mouth,  thou  shall  find  a 
piece  of  money :  that  take,  and  give  unto  them  for  me  and 
thee."fc 

9.  At  the  instigation  of  certain  wicked  Pharisees,  a 
treacherous  plot  was  laid  to  make  Christ  appear  as  an 
offender  against  the  ruling  powers.  They  sought  to  catch 
Him  by  the  hypocritical  question, — "What  thinkest  thou? 
Is  it  lawful  to  give  tribute  unto  Cassar  or  not?"     His  answer 


g  I  Sam.  xxiv,  5-6,  10;  see  also  xxvi,  9-12,  16. 

h  Prov.  xxiv,  21. 

i  Eccles.  viii.  2. 

j  Eccles.  x,  20. 

k  Matt,  xvii,  24-27. 


428  THE    AKTICLES    OF    FAITH.  [lECT.   XXI11. 

was  an  unequivocal  endorsement  of  submission  to  the  laws. 
To  his  questioners  he  replied: — "Shew  me  the  tribute 
money.  And  they  brought  unto  him  a  penny.  And  he 
saith  unto  them,  whose  is  this  image  and  superscription? 
They  say  unto  him,  Caesar's.  Then  saith  he  unto  them, 
Eender  therefore  unto  Caesar  the  things  which  are  Caesar's ; 
and  unto  God  the  things  that  are  God's.  '" 

10.  Throughout  the  solemnly  tragic  circumstances  of  His 
trial  and  condemnation,  Christ  maintained  a  submissive 
demeanor  even  toward  the  chief  priests  and  council  who 
were  plotting  his  death.  These  officers,  however  unworthy 
of  their  priestly  power,  were  nevertheless  in  authority,  and 
had  a  certain  measure  of  jurisdiction  in  secular  as  in  eccle- 
siastical affairs.  When  He  stood  before  Caiaphas,  laden 
with  insult  and  accused  by  false  witnesses,  He  maintained  a 
dignified  silence.  To  the  high  priest's  question, — "An- 
swereth  thou  nothing?  What  is  it  these  witness  against 
thee?"  He  deigned  no  reply.  Then  the  high  priest  added: — 
"I  adjure  thee  by  the  living  God,  that  thou  tell  us  whether 
thou  be  the  Christ,  the  Son  of  God."m  To  this  solemn 
adjuration,  spoken  with  official  authority,  the  Savior  gave 
an  immediate  answer;  thus  recognizing  the  office  of  the 
high  priest,  however  unworthy  the  man. 

11.  A  similar  respect  for  the  high  priest's  office  was 
shown  by  Paul  while  a  prisoner  before  the  tribunal.  His 
remarks  displeased  the  high  priest,  who  gave  immediate 
command  to  those  who  stood  near  Paul  to  smite  him  on  the 
mouth."  This  angered  the  apostle,  and  he  cried  out: — "God 
shall  smite  thee,  thou  whited  wall:  for  sittest  thou  to  judge 
me  after  the  law,  and  commandest  me  to  be  smitten  con- 
trary  to   the   law?     And  they  that  stood  by  said,  Kevilest 


l  Matt,  xxii,  15-21;  see  also  Mark  xii,  13-17;  Luke  xx,  20-25. 
m  Matt,  xxvi,  57-64;  Mark  xiv,  55-62. 
n  See  Note  1. 


ART.   l'i.]        SUBMISSION    TO    SECULAR   AUTHORITY.  429 

thou  God's  high  priest?  Then  said  Paul,  I  wist  not,  breth- 
ren, that  he  was  the  high  priest:  for  it  is  written,  Thou 
shalt  not  speak  evil  of  the  ruler  of  thy  people."0 

12.  Teachings  of  the  Apostles: — Paul,  writing  to  Titus 
who  had  been  left  in  charge  of  the  Church  among  the 
Cretans,  warns  him  of  the  weaknesses  of  his  flock,  and 
urges  him  to  teach  them  to  be  orderly  and  law-abiding: — 
4 'Put  them  in  mind  to  be  subject  to  principalities  and 
powers,  to  obey  magistrates,  to  be  ready  to  every  good 
work."p  In  another  place,  Paul  is  emphatic  in  declaring  the 
duty  of  the  Saints  toward  the  civil  power,  such  authority 
being  ordained  of  God.  He  points  out  the  necessity  of 
secular  government,  and  the  need  of  officers  in  authority, 
whose  power  will  be  feared  by  evil-doers  only.  He  designates 
the  civil  authorities  as  ministers  of  God ;  and  justifies  taxa- 
tion by  the  state,  with  an  admonition  that  the  Saints  fail 
not  in  their  dues. 

13.  These    are  his   words  addressed  to    the    Church  at 
Rome: — "Let  every  soul  be  subject  unto  the  higher  powers. 

,  For  there  is  no  power  but  of  God :  the  powers  that  be  are 
ordained  of  God.  Whosoever  therefore  resisteth  the  power, 
resisteth  the  ordinance  of  God:  and  they  that  resist  shall 
receive  to  themselves  damnation.  For  rulers  are  not  a  terror 
to  good  works,  but  to  the  evil.  Wilt  thou  then  not  be  afraid 
of  the  power?  do  that  which  is  good,  and  thou  shalt  have 
praise  of  the  same:  For  he  is  the  minister  of  God  to  thee 
for  good.  But  if  thou  do  that  which  is  evil,  be  afraid ;  for 
he  beareth  not  the  sword  in  vain :  for  he  is  the  minister  of 
God,  a  revenger  to  execute  wrath  upon  him  that  doeth  evil. 
Wherefore  ye  must  needs  be  subject,  not  only  for  wrath, 
but  also  for  conscience  sake.  For,  for  this  cause  pay  ye 
tribute  also :  for  they  are  God's  ministers,  attending  contin- 

o  Acts  xxiii,  1-5. 
p  Titus  iii.  1. 


430  THE    ARTICLES    OF    FAITH.  [LECT.   XXIII. 

ually  upon  this  very  thing.  Render  therefore  to  all  their 
dues:  tribute  to  whom  tribute  is  due;  custom  to  whom 
custom;  fear  to  whom  fear;  honor  to  whom  honor."9 

14.  In  a  letter  to  Timothy,  Paul  teaches  that  in  the 
prayers  of  the  Saints,  kings  and  all  in  authority  should  be 
remembered,  adding  that  such  remembrance  is  pleasing  in 
the  sight  of  God: — "I  exhort  therefore,  that,  first  of  all,  sup- 
plications, prayers,  intercessions,  and  giving  of  thanks,  be 
made  for  all  men;  For  kings,  and  for  all  that  are  in 
authority ;  that  we  may  lead  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty.  For  this  is  good  and  acceptable  in 
the  sight  of  God  our  Savior.  "r 

15.  The  duty  of  willing  submission  to  authority  is 
elaborated  in  the  epistles  to  the  Ephesians  and  the  Colos- 
sians ;  and  illustrations  are  applied  to  the  relations  of  social 
and  domestic  life.  Wives  are  taught  to  be  submissive  to 
their  husbands, — "For  the  husband  is  the  head  of  the  wife, 
even  as  Christ  is  the  head  of  the  church ;"  but  this  duty 
within  the  family  is  reciprocal,  and  therefore  husbands  are 
instructed  as  to  the  manner  in  which  authority  ought  to  be 
exercised.  Children  are  to  obey  their  parents;  yet  the 
parents  are  cautioned  against  provoking  or  otherwise  offend- 
ing their  little  ones.  Servants  are  told  to  render  willing 
and  earnest  service  to  their  masters,  recognizing  in  all 
things  the  superior  authority ;  and  masters  are  instructed  in 
their  duty  toward  their  servants,  being  counseled  to  abandon 
threatening  and  other  harsh  treatment,  remembering  that 
they  also  will  have  to  answer  to  a  Master  greater  than  them- 
selves.8 

16.  Peter  is  not  less  emphatic  in  teaching  the  sanctity 
with  which  the  civil  power  should  be  regarded-/  he  admon- 

q  Rom.  xiii.  1-7. 

r  I  Tim.  ii,  1-3. 

8  Eph.  v,  22-23;  vi,  1-9;  Col.  iii,  18--22;  iv,  1. 

t  See  Note  2. 


ART.   12.]        SUBMISSION    TO    SECULAR   AUTHORITY.  431 

ishes  the  Saints  in  this  wise: — "Submit  yourselves  to  every 
ordinance  of  man  for  the  Lord's  sake :  whether  it  be  to  the 
king,  as  supreme;  or  unto  governors,  as  unto  them  that  are 
sent  by  him  for  the  punishment  of  evil  doers,  and  for  the 
praise  of  them  that  do  well.  For  so  is  the  will  of  God,* 
that  with  well  doing  ye  may  put  to  silence  the  ignorance  of 
foolish  men :  as  free,  and  not  using  your  liberty  for  a  cloak 
of  maliciousness,  but  as  the  servants  of  God.  Honor  all 
men.    Love  the  brotherhood.    Fear  God.   Honor  the  king."" 

17.  These  general  rules,  relating  to  submission  to  author- 
ity, he  applies,  as  did  Paul  similarly,  to  the  conditions  of 
domestic  life.  Servants  are  to  be  obedient,  even  though 
their  masters  be  harsh  and  severe: — "For  this  is  thank- 
worthy, if  a  man  for  conscience  toward  God  endure  grief, 
suffering  wrongfully.  For  what  glory  is  it,  if,  when  ye  be 
buffeted  for  your  faults,  ye  take  it  patiently?  but  if, 
when  you  do  well,  and  suffer  for  it,  ye  take  it  patiently, 
this  is  acceptable  with  God."r  Wives  also,  even  though 
their  husbands  be  not  of  their  faith,  are  not  to  vaunt 
themselves  and  defy  authority,  but  to  be  submissive,  and  to 
rely  upon  gentler  and  more  effective  means  of  influencing 
those  whose  name  they  bear."*  He  gives  assurance  of  the 
judgment  which  shall  overtake  evil  doers,  and  specifies  as 
fit  subjects  for  condemnation,  "chiefly  them  that  walk  after 
the  flesh  in  the  lust  of  uncleanness,  and  despise  govern- 
ment. Presumptuous  are  they,  self-willed,  they  are  not 
afraid  to  speak  evil  of  dignities.  "* 

18.  Doubtless  there  existed  excellent  reason  for  these 
explicit  and  repeated  counsels  against  the  spirit  of  revolt, 
with  which  the  apostles  of  old  sought  to  lead  and'strengthen 
the  Church.     The  Saints  rejoiced   in  their  testimony  of  the 

u  I  Peter  ii,  13-17. 
v  Verses  19-20. 
w  I  Peter  iii,  1-7. 
x  II  Peter  ii,  10. 


432  THE    ARTICLES    OF    FAITH.  [LECT.   XXIIT. 

truth  that  had  found  place  in  their  hearts, — the  truth  that 
was  to  make  them  free, — and  it  would  have  been  but  natural 
for  them  to  regard  all  others  as  inferior  to  themselves,  and 
to  rebel  against  all  authority  of  man  in  favor  of  their  alle- 
.giance  to  a  higher  power.  There  was  constant  danger  that 
their  zeal  would  lead  them  to  acts  of  indiscretion,  and  thus 
furnish  excuse,  if  not  reason,  for  the  assaults  of  persecutors, 
who  would  have  denounced  them  as  law-breakers  and  workers 
of  sedition.  Even  half-hearted  submission  to  the  civil  powers 
would  have  been  unwise  at  least,  in  view  of  the  disfavor  with 
which  the  new  sect  had  come  to  be  regarded  by  their  pagan 
contemporaries.  The  voice  of  their  inspired  leaders  was 
heard,  therefore,  in  timely  counsel  for  humility  and  submis- 
sion. But  there  were  then,  as  ever  have  there  been,  weightier 
reasons  than  such  as  rest  on  motives  of  policy,  requiring  sub- 
mission to  the  established  powers.  Such  is  no  less  the  law  of 
God  than  of  man.  Governments  are  essential  to  human  exist- 
ence ;  they  are  recognized,  given  indeed,  of  the  Lord ;  and  His 
people  are  in  duty  bound  to  sustain  them. 

19.  Book  of  Mormon  Teachings  concerning  the  duty  of 
the  people  as  subjects  of  the  law  of  the  land  are  abundant 
throughout  the  volume.  However,  as  the  civil  and  the  ecclesi- 
astical powers  were  usually  vested  together,  the  king  or 
chief  judge  being  also  the  high  priest,  there  are  compara- 
tively few  admonitions  of  allegiance  to  the  civil  authority 
as  distinct  from  that  of  the  priesthood.  From  the  time  of 
Xephi,  son  of  Lehi,  to  that  of  the  death  of  Mosiah, — a  period 
of  nearly  five  hundred  years,  the  Xephites  were  ruled  by  a 
succession  of  kings;  during  the  remaining  time  of  their 
recorded  history, — more  than  five  hundred  years,  the  people 
were  subject  to  judges  of  their  own  choosing.  Under  each 
of  these  varieties  of  government,  the  secular  laws  were 
rigidly  enforced,  the  power  of  the  state  being  supplemented 
and  strengthened  by  that  of    the   Church.     The  sanctity 


ART,   12. J         SUBMISSION    TO    SECULAR   AUTHORITY.  433 

with  which  the  laws  were  regarded  is  illustrated  in  the 
judgment  pronounced  by  Alma  upon  ^Nfehor,  a  murderer, 
and  an  advocate  of  sedition  and  priestcraft: — "Thou  art 
condemned  to  die,"  said  the  judge,  "according  to  the  law 
which  has  been  given  us  by  Mosiah,  our  last  king;  and  they 
have  been  acknowledged  by  this  people;  therefore,  this 
people  must  abide  by  the  law."" 

20.  Modern  Revelation  requires  of  the  Saints  in  the 
present  dispensation  a  strict  allegiance  to  the  civil  laws. 
In  a  communication  dated  August  1,  1831,  the  Lord  said  to 
the  Church: — "Let  no  man  break  the  laws  of  the  land,  for 
he  that  keepeth  the  laws  of  God  hath  no  need  to  break  the 
laws  of  the  land:  Wherefore,  be  subject  to  the  powers  that 
be,  until  He  reigns  whose  right  it  is  to  reign,  and  subdues 
all  enemies  under  his  feet."*  At  a  later  date,  August  6, 
1833,  the  voice  of  the  Lord  was  heard  again  on  this  matter, 
saying: — "And  now,  verily  I  say  unto  you  concerning  the 
laws  of  the  land,  it  is  my  will  that  my  people  should  ob- 
serve to  do  all  things  whatsoever  I  command  them;  and 
that  law  of  the  land  which  is  constitutional,  supporting 
that  principle  of  freedom  in  maintaining  rights  and  priv- 
ileges, belongs  to  all  mankind,  and  is  justifiable  before  me; 
Therefore,  I,  the  Lord,  justify  you,  and  your  brethren  of 
my  church,  in  befriending  that  law  which  is  the  constitu- 
tional law  of  the  land."a 

21.  A  question  has  many  times  been  asked  of  the  Church 
and  of  its  individual  members,  to  this  effect: — In  the  case 
of  a  conflict  between  the  requirements  made  by  the  revealed 
word  of  God,  and  those  imposed  by  the  secular  law,  which 
of  these  authorities  would  the  members  of  the  Church  be 
bound  to   obey?     In   answer,  the  words  of   Christ  may  be 


y  Alma  i,  14. 

z  Doc.  and  Cov.  lviii,  21-22. 
a  Doc.  and  Cov.  xcviii,  4-6. 
29 


434  THE    AKTICLES    OF    FAITH.  LLECT-   XXIII. 

applied: — it  is  the  duty  of  the  people  to  render  "unto  Caesar 
the  things  that  are  Caesar's,  and  unto  God  the  things  that 
are  God's."  At  the  present  time,  the  Kingdom  of  Heaven 
as  an  earthly  power,  with  a  reigning  King  exercising  direct 
and  personal  authority  in  temporal  matters,  has  not  been 
established  upon  the  earth ;  the  branches  of  the^Church  as 
such,  and  the  members  composing  the  same,  are  subjects  of 
the  several  governments  within  whose  separate  realms  the 
Church  organizations  exist.  In  this  day  of  comparative 
enlightenment  and  freedom,  there  is  small  cause  for  expect- 
ing any  direct  interference  with  the  rights  of  private  wor- 
ship and  individual  devotion;  in  all  civilized  nations  the 
people  are  accorded  the  right  to  pray,  and  this  fright  is 
assured  by  what  may  be  properly  called  a  common  law  of 
human-kind.  No  earnest  soul  is  cut  off  from  communion 
with  his  God;  and  with  such  an  open  channel  of  communi- 
cation, relief  from  burdensome  laws  and  redress  for  griev- 
ances may  be  sought  from  the  Power  that  holds  "control  of 
nations. 

22.  Pending  the  over-ruling  by  Providence  in  favor  of 
religious  liberty,  it  is  the  duty  of  the  Saints  to  submit  them- 
selves to  the  laws  of  their  country.  Nevertheless,  they 
should  use  every  proper  method,  as  citizens  or  subjects  of 
their  several  governments,  to  secure  the  boon  of  freedom  in 
religious  duties,  for  themselves  and  for  all  men.  It  is  not 
required  of  them  to  suffer  without  protest  imposition  by 
lawless  persecutors,  or  through  the  operation  of  unjust  laws; 
but  their  protests  should  be  offered  in  peaceful  and  proper 
order.  The  Saints  have  practically  demonstrated  their 
acceptance  of  the  doctrine  that  it  is  better  to  suffer  evil 
than  to  do  wrong  by  purely  human  opposition  to  unjust 
authority.  And  if  by  thus  submitting  themselves  to  the 
laws  of  the  land,  in  the  event  of  such  laws  being  unjust 
and  subversive  of  human  freedom,  the  Saints   be  prevented 


ART.   12.]         SUBMISSION    TO    SECULAR    AUTHORITY.  435 

from  doing  the  work  appointed  them  of  God,  they  will  not 
be  held  accountable  for  the  failure  to  act  under  the  higher 
law.  The  word  of  the  Lord  has  been  given  explicitly  defin- 
ing the  position  and  duty  of  the  people  in  such  a  con- 
tingency:— "Verily, verily,  I  say  unto  you,  that  when  I  give  a 
commandment  to  any  of  the  sons  of  men,  to  do  a  work  unto 
my  name,  and  those  sons  of  men  go  with  all  their  might, 
and  with  all  they  have,  to  perform  that  work,  and  cease  not 
their  diligence,  and  their  enemies  come  upon  them,  and  hin- 
der them  from  performing  that  work ;  behold,  it  behoveth 
me  to  require  that  work  no  more  at  the  hands  of  those  sons 
of  men,  but  to  accept  of  their  offerings ;  And  the  iniquity 
and  transgression  of  my  holy  laws  and  commandments,  I 
will  visit  upon  the  heads  of  those  who  hindered  my  work, 
unto  the  third  and  fourth  generation,  so  long  as  they 
repent  not  and  hate  me,  saith  the  Lord  God."b 

23.  An  Illustration  of  such  suspension  of  Divine  law  is 
found  in  the  action  of  the  Church  regarding  the  matter  of 
plural  or  polygamous  marriage.  The  practice  referred  to 
was  established  as  a  result  of  direct  revelation,0  and  many 
of  those  who  followed  the  same  felt  that  they  were  divinely 
commanded  so  to  do.  For  ten  years  after  polygamy  had  been 
introduced  into  Utah  as  a  Church  observance,  no  law  was 
enacted  in  opposition  to  the  practice.  Beginning  with  1862, 
however,  federal  statutes  were  framed  declaring  the  practice 
unlawful  and  providing  penalties  therefor.  The  Church 
claimed  that  these  enactments  were  unconstitutional,  and 
therefore  void,  inasmuch  as  they  violated  the  provision  in 
the  national  constitution  which  denies  the  government 
power  to  make  laws  respecting  any  establishment  of  reli- 
gion,   or   prohibiting    the    free    exercise    thereof/     Many 


b  Doc.  and  Cov.  cxxiv,  49-50;  see  Note  3. 

e  Doc.  and  Cov.  cxxxii. 

d  Article  I,  of  th*  Amendments  to  the  Constitution  of  the  United  States. 


436  THE    ARTICLES    OF    FAITH.  g         [LECT.   XXIII. 

appeals  were  taken  to  the  national  court  of  final  resort,  and 
at  last  a  decision  was  rendered  sustaining  the  anti-polygamy 
laws  as  constitutional  and  therefore  binding.  The  Church, 
through  its  chief  officer,  thereupon  discontinued  the  prac- 
tice of  plural  marriage,  and  announced  its  action  to  the 
world;  solemnly  placing  the  responsibility  for  the  change 
upon  the  nation  by  whose  laws  the  renunciation  had  been 
forced.  This  action  has  been  approved  and  confirmed  by 
the  official  vote  of  the  Church  in  conference  assembled.6 

24.  Teachings  of  the  Church  today:— Perhaps  no  more 
proper  summary  could  be  presented  of  the  teachings  of  the 
Church  of  Jesus  Christ  of  Latter-day  Saints  regarding  its 
relation  to  the  civil  power,  and  the  respect  due  to  the  laws 
of  the  land,  than  the  official  declaration  of  belief  which 
was  issued  by  the  Prophet  Joseph  Smith,  and  which  has 
been  incorporated  in  the  Doctrine  and  Covenants, — one  of 
the  standard  works  of  the  Church,  adopted  by  vote  of  the 
Church  as  one  of  the  accepted  guides  in  faith,  doctrine, 
and  practice/     It  reads  as  follows: — 

"OF    GOVERNMENTS    AND    LAWS    IN    GENERAL. 

"1,  We  believe  that  governments  were  instituted  of  God 
for  the  benefit  of  man,  and  that  he  holds  men  accountable 
for  their  acts  in  relation  to  them,  either  in  making  laws  or 
administering  them,  for  the  good  and  safety  of  society. 

"2.  We  believe  that  no  government  can  exist  in  peace, 
except  such  laws  are  framed  and  held  inviolate  as  will 
secure  to  each  individual  the  free  exercise  of  conscience, 
the  right  and  control  of  property,  and  the  protection  of  life. 

"3.  We  believe  that  all  governments  necessarily  require 
civil  officers  and  magistrates  to  enforce  the  laws  of  the 
same,  and  that  such  as  will  administer  the  law  in  equity 
and  justice,  should  be  sought  for  and  upheld  by  the  voice 
of  the  people  (if  a  republic,)  or  the  will  of  the  sovereign. 

e  See  Note  4. 

/  Doc.  and  Cov.  cxxxiv. 


ART.  12.  J         SUBMISSION   TO    SECULAR    AUTHORITY.  437 

"4.  We  believe  that  religion  is  instituted  of  God,  and 
that  men  are  amenable  to  him,  and  to  him  only,  for  the 
exercise  of  it,  unless  their  religious  opinions  prompt  them 
to  infringe  upon  the  rights  and  liberties  of  others ;  but  we 
do  not  believe  that  human  law  has  a  right  to  interfere  in 
prescribing  rules  of  worship  to  bind  the  consciences  of  men, 
nor  dictate  forms  for  public  or  private  devotion;  that  the 
civil  magistrate  should  restrain  crime,  but  never  control 
conscience;  should  punish  guilt,  but  never  suppress  the 
freedom  of  the  soul. 

" 5.  We  believe  that  all  men  are  bound  to  sustain  and 
uphold  the  respective  governments  in  which  they  reside, 
while  protected  in  their  inherent  and  inalienable  rights  by 
the  laws  of  such  governments ;  and  that  sedition  and  rebel- 
lion are  unbecoming  every  citizen  thus  protected,  and  should 
be  punished  accordingly;  and  that  all  governments  have  a 
right  to  enact  such  laws  as  in  their  own  judgment  are  best 
calculated  to  secure  the  public  interest,  at  the  same  time, 
however,  holding  sacred  the  freedom  of  conscience. 

"6.  We  believe  that  every  man  should  be  honored  in  his 
station:  rulers  and  magistrates  as  such,  being  placed  for 
the  protection  of  the  innocent,  and  the  punishment  of 
the  guilty;  and  that  to  the  laws,  all  men  owe  respect  and 
deference,  as  without  them  peace  and  harmony  would  be 
supplanted  by  anarchy  and  terror ;  human  laws  being  insti- 
tuted for  the  express  purpose  of  regulating  our  interests  as 
individuals  and  nations,  between  man  and  man,  and  divine 
laws  given  of  heaven,  prescribing  rules  on  spiritual  con- 
cerns, for  faith  and  worship,  both  to  be  answered  by  man  to 
hi3  Maker. 

"7.  We  believe  that  rulers,  states,  and  governments,  have 
a  right,  and  are  bound  to  enact  laws  for  the  protection  of 
all  citizens  in  the  free  exercise  of  their  religious  belief ;  but 
we  do  not  believe  that  they  have  a  right  in  justice,  to  deprive 
citizens  of  this  privilege,  or  proscribe  them  in  their  opin- 
ions, so  long  as  a  regard  and  reverence  are  shown  to  the 
laws,  and  such  religious  opinions  do  not  justify  sedition  nor 
conspiracy. 

"8.  We  believe  that  the  commission  of  crime  should  be 
punished  according  to  the  nature  of  the  offence;  that  mur- 
der, treason,  robbery,  theft,  and  the  breach  of  the  general 


438  THE    ARTICLES    OF    FAITH.  [LECT.   XXIII. 

peace,  in  all  respects,  should  be  punished  according  to  their 
criminality,  and  their  tendency  to  evil  among  men,  by  the 
laws  of  that  government  in  which  the  offence  is  committed ; 
and  for  the  public  peace  and  tranquility,  all  men  should 
step  forward  and  use  their  ability  in  bringing  offenders 
against  good  laws  to  punishment. 

"9.  We  do  not  believe  it  just  to  mingle  religious  in- 
fluence with  civil  government,  whereby  one  religious  society 
is  fostered,  and  another  proscribed  in  its  spiritual  privileges, 
and  the  individual  rights  of  its  members  as  citizens,  de- 
nied. 

"10.  We  believe  that  all  religious  societies  have  a  right 
to  deal  with  their  members  for  disorderly  conduct  according 
to  the  rules  and  regulations  of  such  societies,  provided  that 
such  dealing  be  for  fellowship  and  good  standing ;  but  we 
do  not  believe  that  any  religious  society  has  authority  to 
try  men  on  the  right  of  property  or  life,  to  take  from  them 
this  world's  goods,  or  to  put  them  in  jeopardy  of  either  life 
or  limb,  neither  to  inflict  any  physical  punishment  upon 
them;  they  can  only  excommunicate  them  from  their 
society,  and  withdraw  from  them  their  fellowship. 

"11.  We  believe  that  men  should  appeal  to  the  civil 
law  for  redress  of  all  wrongs  and  grievances,  where  personal 
abuse  is  inflicted,  or  the  right  of  property  or  character 
infringed,  where  such  laws  exist  as  will  protect  the  same ; 
but  we  believe  that  all  men  are  justified  in  defending  them- 
selves, their  friends,  and  property,  and  the  government, 
from  the  unlawful  assaults  and  encroachments  of  all 
persons,  in  times  of  exigency,  where  immediate  appeal  can- 
not be  made  to  the  laws,  and  relief  afforded. 

"12.  We  believe  it  just  to  preach  the  gospel  to  the 
nations  of  the  earth,  and  warn  the  righteous  to  save  them- 
selves from  the  corruption  of  the  world;  but  we  do  not 
believe  it  right  to  interfere  with  bond  servants,  neither 
preach  the  gospel  to,  nor  baptize  them,  contrary  to  the  will 
and  wish  of  their  masters,  nor  to  meddle  with  or  influence 
them  in  the  least,  to  cause  them  to  be  dissatisfied  with  their 
situations  in  this  life,  thereby  jeopardizing  the  lives  of 
men;  such  interference  we  believe  to  be  unlawful  and  un- 
just, and  dangerous  to  the  peace  of  every  government  allow- 
ing human  beings  to  be  held  in  servitude." 


ART.   12.]  NOTES.  439 

NOTES. 

1.  Insults  to  Paul  and  to  Christ:— See  Acts  xxiii,  1-5.  "Scarcely  had 
the  apostle  uttered  the  iirst  sentence  of  his  defense,  when,  with  disgraceful 
illegality,  Ananias  ordered  the  officers  of  the  court  to  smite  him  on  the  mouth. 
Stung  by  an  insult  so  flagrant,  an  outrage  so  undeserved,  the  naturally  choleric 
temperament  of  Paul  flamed  into  that  sudden  sense  of  anger  which  ought  to  be 
controlled,. but  which  can  hardly  be  wanting  in  a  truly  noble  character.  No 
character  can  be  perfect  which  does  not  cherish  in  itself  a  deeply-seated,  though 
perfectly  generous  and  forbearing,  indignation  against  intolerable  wrong. 
Smarting  from  the  blow,  'God  shall  smite  thee,'  he  exclaimed,  'thou  white- 
washed wall!  What!  Dost  thou  sit  there  judging  me  according  to  the  Law, 
and  in  violation  of  law  biddest  me  to  be  smitten?'  The  language  has  been  cen- 
sured as  unbecoming  in  its  violence,  and  has  been  unfavorably  compared  with 
the  meekness  of  Christ  before  the  tribunal  of  his  enemies.  [See  John  xviii, 
19-23.]  'Where,'  asks  St.  Jerome,  'is  that  patience  of  the  Savior,  who— as  a 
lamb  led  to  the  slaughter  opens  not  his  mouth— so  gently  asks  the  smiter,  'If  I 
have  spoken  evil,  bear  witness  to  the  evil;  but  if  well,  why  smitest  thou  me?' 
We  are  not  detracting  from  the  apostle,  but  declaring  the  glory  of  God,  who, 
suffering  in  the  flesh,  reigns  above  the  wrong  and  frailty  of  the  flesh.'  Yet  we 
need  not  remind  the  reader  that  not  once  or  twice  only  did  Christ  give  the  rein 
to  righteous  anger,  and  blight  hypocrisy  and  insolence  with  a  flash  of  holy 
wrath.  The  bystanders  seem  to  have  been  startled  by  the  boldness  of  St.  Paul's 
rebuke,  for  they  said  to  him,  'Dost  thou  revile  the  high  priest  of  God?'  The 
apostle's  anger  had  expended  itself  in  that  one  outburst,  and  he  instantly 
apologised  with  exquisite  urbanity  and  self-control.  'I  did  not  know,'*he  said, 
'brethren,  that  he  is  the  high  priest;'  adding  that,  had  he  known  this,  he  would 
not  have  addressed  to  him  the  opprobrious  name  of  'whited  wall,'  because  he 
reverenced  and  acted  upon  the  rule  of  scripture,  'Thou  shalt  not  speak  ill  of  a 
ruler  of  thy  people.'  "— Farrar,  The  Life  and  Work  of  St.  Paul,  p.  539-540. 

2.  Peter's  Teachings  Regarding  Submission  to  Law:— A  special  "duty 
of  Christians  in  those  days  was  due  respect  in  all  things  lawful,  to  the  civil 
government.  *  *  *  Occasions  there  are— and  none  knew  this  better  than  an 
apostle  who  had  himself  set  an  example  of  splendid  disobedience  to  unwarranted 
commands  [Acts  iii,  19.  31 ;  v,  28-32;  40-42] — when  'we  must  obey  God  rather  than 
men.'  But  those  occasions  are  exceptional  to  the  common  rule  of  life.  Nor- 
mally, and  as  a  whole,  human  law  is  on  the  side  of  divine  order,  and,  by  whomso- 
ever administered,  has  a  just  claim  to  obedience  and  respect.  It  was  a  lesson  so 
deeply  needed  by  the  Christians  of  the  day  that  it  is  taught  as  emphatically  by 
St.  John  [John  xix,  11],  and  by  St.  Peter,  as  by  St.  Paul  himself.  It  was  more 
than  ever  needed  at  a  time  when  dangerous  revolts  were  gathering  to  a  head  in 
Judea;  when  the  hearts  of  Jews  throughout  the  world  were  burning  with  a  fierce 
flame  of  hatred  against  the  abominations  of  a  tyrannous  idolatry:  when 
Christians  were  being  charged  with  'turning  the  world  upside-down;'  [Acts  xvii, 
6];  when  some  poor  Christian  slave,  led  to  martyrdom  or  put  to  the  torture, 
might  easily  relieve  the  tension  of  his  soul  by  bursting  into  apocalyptic  denun- 
ciations of  sudden  doom  against  the  crimes  of  the  mystic  Babylon;  when  the 
heathen,  in  their  impatient  contempt,  might  wilfully  interpret  a  prophecy  of  the 
final  conflagration  as  though  it  were  a  revolutionary  and  incendiary  threat;  and 
when  Christians  at  Rome  were,  on  this  very  account,  already  suffering  the  agonies 


440  THE    ARTICLES    OF    FAITH.  [LECT.   XXIII. 

ot  the  Neronian  persecution.  Submission,  therefore,  was  at  this  time  a  primary 
duty  of  all  who  wished  to  win  over  the  heathen,  and  to  save  the  Church  from 
being  overwhelmed  in  some  outburst  of  indignation  which  would  be  justified 
even  to  reasonable  and  tolerant  pagans  as  a  political  necessity.  *  *  *  'Sub- 
mit, therefore,'  the  apostle  says,  'to  every  human  ordinance,  for  the  Lord's 
sake,  whether  to  the  emperor  as  supreme  [the  name  "king"  was  freely  used  of 
the  emperor  in  the  provinces],  or  to  governors,  as  missioned  by  him  for  pun- 
ishment of  malefactors  and  praise  to  well-doers;  for  this  is  the  will  of  God,  that 
by  your  well-doing  ye  should  gag  the  stolid  ignorance  of  foolish  persons:  as 
free,  yet  not  using  your  freedom  for  a  cloak  of  baseness,  but  as  slaves  of  God. 
Honor  all  men'  as  a  principle;  and  as  your  habitual  practice,  'love  the  brother- 
hood. Fear  God.  Honor  the  King.' "  [See  I  Peter  ii,  13-17.]— Farrar,  Early 
Days  of  Christianity,  pp.  89-90. 

3.  The  Law  of  God,  and  the  Law  of  Man :— The  teaching  of  the  Church 
of  Jesus  Christ  of  Latter-day  Saints  respecting  the  duty  of  its  members  in  obey- 
ing the  laws  of  the  land  wherein  they  live,  is  more  comprehensive  and  definite 
than  is  that  of  many  other  Christian  sects.  In  January,  1899,  an  association  of 
the  free  Evangelical  churches  of  England  officially  published  "a  common  state- 
ment of  faith  in  the  form  of  a  new  catechism."  Touching  the  relation  between 
church  and  state,  the  following  formal  questions  and  prescribed  answers  occur:— 

"36.  Q.— What  is  a  free  church?  A.— A  church  which  acknowledges  none  but 
Jesus  Christ  as  Head,  and,  therefore,  exercises  its  right  to  interpret  and  admin- 
ister His  laws  without  restraint  or  control  by  the  state. 

"37.  Q.— What  is  the  duty  of  the  church  to  the  state?  A.— To  observe  all  the 
laws  of  the  state  unless  contrary  to  the  teachings  of  Christ,"  etc. 

According  to  the  report  of  the  committee  in  charge  of  the  work  of  publication, 
the  catechism  "represents,  directly  or  indirectly,  the  beliefs  of  not  less,  and 
probably  many  more,  than  sixty  millions  of  avowed  Christians  in  all  parts  of 
the  world." 

4.  Discontinuance  of  Plural  Marriage :— The  official  act  terminating  the 
practice  of  plural  marriage  among  the  Latter-day  Saints  was  the  adoption  by 
the  Church,  in  conference  assembled,  of  a  manifesto  proclaimed  by  the  President 
of  the  Church.  The  language  of  the  document  illustrates  the  law-abiding  char- 
acter of  the  people  and  the  Church,  as  is  shown  by  the  following  clause:— "Inas- 
much as  laws  have  been  enacted  by  Congress  forbidding  plural  ma  rriages,  which 
laws  have  been  pronounced  constitutional  by  the  court  of  last  resort,  I  [Presi- 
dent Wilford  Woodruff]  hereby  declare  my  intention  to  submit  to  those  laws, 
and  to  use  my  influence  with  the  members  of  the  Church  over  which  I  preside  to 
have  them  do  likewise."  In  the  course  of  a  sermon  immediately  following  the 
proclaiming  of  the  manifesto,  Prest.  Woodruff  said  regarding  the  action  taken: 
—"I  have  done  my  duty,  and  the  nation  of  which  we  form  a  part  must  be  respon- 
sible for  that  which  has  been  done  in  relation  to  that  principle,"  (i.  e.  plural 
marriage). 


ART.   13.]  PRACTICAL    RELIGION.  441 


LECTURE  XXIV. 

PRACTICAL  RELIGION. 

Article  13:— We  believe  in  being  honest,  true,  chaste,  benevolent,  virtuous, 
and  in  doing  good  to  all  men;  indeed,  we  may  say  that  we  follow  the  admonition 
of  Paul,— We  believe  all  things,  we  hope  all  things,  we  have  endured  many 
things,  and  hope  to  be  able  to  endure  all  things.  If  there  is  anything  virtuous , 
lovely,  or  of  good  report  or  praiseworthy,  we  seek  after  these  things. 

1.  Religion  of  Daily  Life: — In  this  article  of  their  faith, 
the  Latter-day  Saints  declare  their  acceptance  of  a  prac- 
tical religion ;  a  religion  that  shall  consist,  not  alone  of  pro- 
fessions in  spiritual  matters,  and  belief  as  to  the  conditions 
of  the  hereafter;  of  the  doctrine  of  original  sin  and  the 
actuality  of  a  future  heaven  and  hell ;  "but  also,  and  more 
particularly,  of  present  and  every-day  duties,  in  which 
respect  for  self,  love  for  fellow-men,  and  devotion  to  God, 
are  the  guiding  principles.  Religion  without  morality,  pro- 
fessions of  godliness  without  charity,  church-meinbership 
without  an  adequate  responsibility  as  to  individual  conduct 
in  daily  life,  are  but  as  sounding  brass  and  tinkling  cym- 
bals;— noise  without  music,  the  words  without  the  spirit 
of  prayer.  "Pure  religion  and  undefiled  before  God  and 
the  Father  is  this,  To  visit  the  fatherless  and  widows  in 
their  affliction,  and  to  keep  himself  unspotted  from  the 
world.  "a  Honesty  of  purpose,  integrity  of  soul,  individual 
purity,  absolute  freedom  of  conscience,  willingness  to  do 
good  to  all  men  even  enemies,  pure  benevolence, — these  are 
some  of  the  fruits  by  which  the  religion  of  Christ  may  be 
known,  far  exceeding  in  importance  and  value  the  promul- 
gation of  dogmas,  and  the  enunciation  of  theories.  Yet  a 
knowledge  of  things  more  than  temporal,  doctrines  of  Spir- 
es James  i,  27. 


442  THE    ARTICLES    OF    FAITH.  [LECT.   XXIV. 

itual  matters,  founded  on  revelation  and  not  resting  on  the 
sands  of  man's  frail  hypotheses,  are  likewise  characteristic 
of  the  true  Church. 

2.  The  Comprehensiveness  of  Our  Faith  must  appeal 
to  every  earnest  investigator  of  the  principles  taught  by 
the  Church,  and  still  more  to  the  unprejudiced  observer 
of  the  results  as  manifested  in  the  course  of  life  character- 
istic of  the  Latter-day  Saints.  "Within  the  pale  of  the 
Church,  there  is  a  place  for  all  truth, — for  everything 
that  is  praiseworthy,  virtuous,  lovely,  or  of  good  report. 
The  liberality  with  which  the  Church  regards  other 
religious  denominations;  the  earnestness  of  its  teach- 
ing that  God  is  no  respecter  of  persons,  but  that  He  will 
judge  all  men  according  to  their  deeds;  the  breadth  and 
depth  of  its  precepts  concerning  the  state  of  immortality, 
and  the  gradations  of  eternal  glory  awaiting  the  honest  in 
heart  of  all  nations,  kindred,  and  churches,  civilized  and 
heathen,  enlightened  and  benighted;  have  been  set  forth  in 
preceding  lectures.  We  have  seen  further,  that  the  belief 
of  this  people  carries  them  forward,  even  beyond  the  bounds 
of  all  knowledge  thus  far  revealed,  and  teaches  them  to 
look  with  unwavering  confidence  for  other  revelation,  truths 
yet  to  be  added,  glories  grander  than  have  yet  been  made 
known,  eternities  of  powers,  dominions,  and  progress, 
beyond  the  mind  of  man  to  conceive  or  the  soul  to  contain. 
We  believe  in  a  God  who  is  Himself  progressive, 
whose  majesty  is  intelligence;  whose  perfection  con- 
sists in  eternal  advancement;  the  perpetual  work  of 
whose  creation  stands  "finished,  yet  renewed  forever;"5 
— a  Being  who  has  attained  His  exalted  state  by  a 
path  which  now  His  children  are  permitted  to  follow; 
whose  glory  it  is  their  heritage  to  share.  In  spite  of  the 
opposition  of  all  other  sects,  in  the  face  of  direct  charges  of 

b  Bryant. 


ART.   13.  J  BENEVOLENCE.  443 

blasphemy,  the  Church  proclaims  the  eternal  truth,  "As 
man  is,  God  once  ivas;  as  God  is,  man  may  become."  With 
such  a  future,  well  may  man  open  his  heart  to  the  stream 
of  revelation,  past,  present,  and  to  come ;  and  truthfully 
should  we  be  able  to  say  of  every  enlightened  child  of  God, 
that  he  "Beareth  all  things,  believeth  all  things,  hopeth  all 
things,  endureth  all  things."0  As  incidental  to  the  decla- 
ration of  belief  embodied  in  this  article  of  faith,  many 
topics  relating  to  the  organization,  precepts,  and  practice 
of  the  Church,  suggest  themselves.  Of  these  the  following 
may  claim  our  present  attention. 

3.  Benevolence: — Benevolence  is  founded  on  love  for 
fellow-men;  it  embraces,  though  it  far  exceeds  charity,  in 
the  modern  sense  in  which  the  latter  word  is  used.  By  the 
Divine  Teacher  it  was  placed  as  second  only  to  love  for  God. 
On  one  occasion,  certain  Pharisees  came  to  Christ,  tempting 
Him  with  questions  on  doctrine,  in  the  hope  that  they  could 
entangle  Him,  and  so  make  Him  an  offender  against  the 
Jewish  law.  Their  spokesman  was  a  lawyer ;  note  his  ques- 
tion and  the  Savior's  answer: — "Master,  which  is  the  great 
commandment  in  the  law?  Jesus  said  unto  him,  Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and.  with  all  thy 
soul,  and  with  all  thy  mind.  This  is  the  first  and  great  com- 
mandment. And  the  second  is  like  unto  it,  Thou  shalt  love 
thy  neighbor  as  thyself.  On  these  two  commandments 
hang  all  the  law  and  the  prophets.'"*  The  two  command- 
ments, here  spoken  of  as  first  and  second,  are  so  closely 
related  as  to  be  virtually  one,  and  that  one: — "Thou  shalt 
love."  He  who  abideth  one  of  the  two  will  abide  both.  And 
without  love  for  our  fellows,  it  is  impossible  to  please  God. 
Hence  wrote  John, — the  Apostle  of  Love, — "Beloved,  let  us 
love  one  another:  for  love  is  of  God;  and   every  one  that 


c  I  Cor.  xiii,  7. 

d  Matt,  xxii,  36-40;  see  also  Luke  x,  25-27. 


444  THE    ARTICLES    OF    FAITH.  [LECT.   XXIV. 

loveth  is  born  of  God,  and  knoweth  God.  He  that  loveth  not 
knoweth  not  God,  for  God  is  love.  *  *  *  If  a  man  say, 
I  love  God,  and  hateth  his  brother,  he  is  a  liar ;  for  he  that 
loveth  not  his  brother  whom  he  hath  seen,  how  can  he  love 
God  whom  he  hath  not  seen?  And  this  commandment  have 
we  from  him,  That  he  who  loveth  God  love  his  brother  also."6 
4.  But  perhaps  the  grandest  and  most  sublime  of  the  apos- 
tolic utterances  concerning  the  love  that  saves,  is  found  in  the 
epistle  of  Paul  to  the  Saints  at  Corinth/  In  our  current 
English  translation  of  the  Bible,  the  virtue  which  the 
apostle  declares  superior  to  all  the  miraculous  gifts  of  the 
Spirit,  and  which  is  to  continue  after  all  the  rest  have 
passed  away,  is  designated  as  charity;  but  the  original 
word  meant  love;  and  surely  Paul  had  in  mind  something 
grander  than  mere  alms-giving,  as  is  evident  from  his  ex- 
pression:— "And  though  I  bestow  all  my  goods  to  feed  the 
poor,  *  *  *  and  have  not  charity,  it  profiteth  me 
nothing.  "ff  Though  a  man  speak  with  the  tongue  of  angels ; 
though  he  possess  the  power  of  prophecy — the  greatest  of  the 
ordinary  gifts ;  though  he  be  versed  in  knowledge  and  un- 
derstand all  mysteries ;  though  his  faith  enable  him  to  move 
mountains;  and  though  he  give  his  all,  including  even  his 
life, — yet  without  love  is  he  nothing.  Charity,  or  alms- 
giving, even  though  it  be  performed  with  the  sincerest  of 
motives,  devoid  of  all  desire  for  praise  or  hope  of  return, 
is  but  a  feeble  manifestation  of  the  love  that  is  to  make 
one's  neighbor  as  dear  to  him  as  himself;  the  love  that 
suffers  long ;  that  envies  not  others ;  that  vaunts  not  itself ; 
that  knows  no  pride ;  that  subdues  selfishness ;  that  rejoices  in 
the  truth.  When  "that  which  is  perfect"  is  come,  the  gifts 
which  have  been  bestowed  in  part  only  will  be  superseded. 


e  I  John  iv,  7-8,  20-21. 

/  I  Cor.  xiii;  see  also  Alma  xxxiv,  28-29;  Mosiah  iv,  16-24. 

g  Verse  3. 


AKT.   13.]  BENEVOLENCE.  445 

"Perfection  will  then  swallow  up  imperfection;  the  healing- 
power  will  then  be  done  away,  for  no  sickness  will  be  there ; 
tongues  and  interpretations  will  then  cease,  for  one  pure 
language  alone  will  be  spoken;  the  casting  out  of  devils 
and  power  against  deadly  poisons  will  not  then  be  needed, 
for  in  heaven  circumstances  will  render  them  unnecessary. 
But  charity,  which  is  the  pure  love  of  God,  never  faileth ;  it 
wijl  sit  enthroned  in  the  midst  of  the  glorified  throng, 
clothed  in  all  the  glory  and  splendor  of  its  native  heaven.'"1 
If  man  would  win  eternal  life,  he  cannot  afford  to  neglect 
the  duty  of  love  to  his  fellow,  for  "Love  is  the  fulfilling  of 
the  law.'" 

5.  Benevolence  Manifested  by  the  Church: — The  Church 
of  the  present  day  can  point  to  a  stupendous  labor  of 
benevolence  already  accomplished  and  still  in  progress.  One 
of  the  most  glorious  monuments  of  its  work  is  seen  in  the 
missionary  labor  which  has  ever  been  a  characteristic  feature 
of  its  existence.  Actuated  by  no  other  motives  than  pure 
love  for  humanity  and  a  desire  to  fulfil  the  commands  of 
God  respecting  such,  the  Church  sends  out  every  year  hun- 
dreds of  missionaries  to  proclaim  the  gospel  of  eternal  life 
to  the  world,  without  money  or  price.  Multitudes  of  these 
devoted  servants  have  suffered  contumely  and  insult  at  the 
hands  of  those  whom  they  seek  to  benefit ;  and  not  a  few 
have  given  their  lives  with  the  seal  of  the  martyr  upon 
their  testimony  and  work.  The  charity  that  manifests  itself 
in  material  giving  is  not  neglected  in  the  Church ;  indeed 
this  form  of  benevolence  is  impressed  as  a  sacred  duty  upon 
every  Latter-day  Saint.  While  each  one  is  urged  to  impart 
of  his  substance  to  the  needy  in  his  individual  capacity,  a 
system   of  orderly  giving  has  been   developed   within   the 


h  Orson  Pratt,  Divine  Authenticity  of  the  Book  of  Mormon,  i,  15-16. 
i  Rom.  xiii,  10;  see  also  Gal.  v,  14;  I  Peter  iv,  8. 


446  THE    AKTICLES    OF    FAITH.  [LECT.   XXIV. 

Church;  and  of   this  some  features  are  worthy  of   special 
consideration. 

6.  Free-will  Offerings: — It  has  ever  been  characteristic 
of  the  Church  and  people  of  Grod,  that  they  take  upon 
themselves  the  care  of  the  poor,  if  any  such  exist  among 
them.  To  subserve  this  purpose,  as  also  to  foster  a  spirit  of 
liberality,  kindness,  and  benevolence,  voluntary  gifts  and 
free-will  offerings  have  been  asked  of  those  who  profess -to 
be  living  according  to  the  law  of  God.  In  the  Church 
today,  a  systematic  plan  of  giving  for  the  poor  is  in  oper- 
ation. Thus,  in  almost  every  ward  or  branch,  an  organiza- 
tion among  the  women,  known  as  the  Belief  Society/  is  in 
existence.  Its  purpose  is  in  part  to  gather  from  the  society 
and  from  the  members  of  the  Church  in  general,  contribu- 
tions of  money  and  other  property,  particularly  the  com- 
modities of  life ;  and  to  distribute  such  to  the  deserving  and 
needy,  under  the  direction  of  the  local  officers  in  the  priest- 
hood. But  the  Relief  Society  operates  also  on  a  plan  of  sys- 
tematic visitation  to  the  houses  of  the  afflicted,  extending: 
aid  in  nursing,  administering  comfort  in  bereavement,  and 
seeking  in  every  possible  way  to  relieve  distress.  The  good 
work  of  this  organization  has  won  the  admiration  of  many 
who  profess  no  connection  with  the  Church ;  its  methods 
have  been  followed  by  other  benevolent  associations,  and 
the  Society  has  been  accorded  a  national  status  in  the  United 
States. 

7.  The  Fast  Offerings  represent  a  still  more  general  sys- 
tem of  donation.  The  Church  teaches  the  efficacy  of  con- 
tinual prayer  and  of  periodical  fasting,  as  a  means  of  acquir- 
ing the  humility  that  is  meet  for  Divine  approval ;  and  a 
monthly  fast-day  has  been  appointed  for  observance  through- 
out the  Church.  For  many  years,  the  first  Thursday  in 
each  month  was  so  observed;  but,  with  the  object  of  secur- 

j  See  page  216. 


ART.   13.]  TITHING.  447 

ing  a  more  general  attendance  at  the  fast-service,  a  benefi- 
cial change  has  been  introduced,  and  at  present  the  first 
Sunday  of  the  month  is  so  devoted.  The  Saints  are  asked 
to  manifest  their  sincerity  in  fasting,  by  making  an  offering 
on  that  day  for  the  benefit  of  the  poor;  and,  by  common 
consent,  the  giving  of  at  least'  an  equivalent  of  the  meals 
omitted  by  the  fasting  of  the  family  is  expected.  These 
offerings  may  be  made  in  money,  food,  or  other  usable  com- 
modity ;  they  are  received  by  the  bishopric  or  its  represent- 
atives, and  by  the  same  authority  are  distributed  to  the 
worthy  poor  of  the  ward  or  branch.  In  these  and  in  num- 
erous other  ways,  do  the  Latter-day  Saints  contribute  of 
their  substance  to  the  needy,  realizing  that  the  poor  among 
them  may  be  the  Lord's  poor;  and  that,  irrespective  of 
worthiness  on  the  part  of  the  recipient,  want  and  distress 
must  be  alleviated.  The  people  believe  that  the  harmony 
of  their  prayers  will  become  a  discord  if  the  cry  of  the  poor 
accompany  their  supplications  to  the  throne  of  Grace. 

8.  Tithing: — The  Church  recognizes  today  the  doctrine  of 
tithe-paying,  similar  in  its  general  provision  to  that  taught 
and  practiced  of  old.  Before  considering  the  present 
authorized  practice  in  this  matter,  it  may  be  instructive  to 
study  the  ancient  practice  of  tithe-paying.  Strictly  speak- 
ing, a  tithe  is  a  tenth,  and  such  a  proportion  of  individual 
possessions  appears  to  have  been  formerly  regarded  as  the 
Lord's  due.  The  institution  of  tithing  ante-dates  even  the 
Mosaic  dispensation,  for  we  find  both  Abraham  and  Jacob 
paying  tithes.  Abraham,  returning  from  a  victorious  battle, 
met  Melchisedek  king  of  Salem  and  "priest  of  the  most 
high  God ;"  and,  recognizing  his  priestly  authority,  "gave  him 
tithes  of  all."*  Jacob  made  a  voluntary  vow  with  the  Lord  to 
render  a  tenth  of  all  that  should  come  into  his  possession.' 

k  Gen.  xiv,  18-20;  see  also  Heb.  vii,  1-3,  5,  and  Alma  xiii,  13-16. 
I  Gen.  xxviii,  22. 


•±■48  THE    ARTICLES    OF    FAITH.  [LECT.   XXI V. 

9.  The  Mosaic  statutes  are  explicit  in  requiring  tithes : — 
'  'And  all  the  tithe  of  the  land,  whether  of  the  seed  of  the 
land,  or  of  the  fruit  of  the  tree,  is  the  Lord's ;  it  is  holy 
unto  the  Lord.  *  *  *  And  concerning  the  tithe  of  the 
herd,  even  of  whatsoever  passeth  under  the  rod,  the  tenth 
shall  be  holy  unto  the  Lord."™  The  tenth  was  to  be  paid 
as  it  came,  without  search  for  good  or  bad ;  under  some  con- 
ditions, however,  a  man  could  redeem  the  tithe  by  paying  its 
value  in  some  other  way,  but  in  such  a  case  he  had  to  add  a 
fifth  of  the  tithe.  The  tenth  of  all  the  property  in  Israel  was 
to  be  paid  to  the  Levites,  as  an  inheritance  given  in  acknowl- 
edgment of  their  service  in  the  labor  of  the  tabernacle ;  and 
they  in  turn  were  to  pay  tithing  on  what  they  received,  and 
this  tithe  of  the  tithe  was  to  go  to  the  priests."  A  second 
tithe  was  demanded  of  Israel  to  be  used  for  the  appointed 
festivals.0  It  is  evident,  that  while  no  specific  penalty  for 
neglect  of  the  law  of  tithing  is  recorded,  the  proper  observ- 
ance of  the  requirement  was  regarded  as  a  sacred  duty.  In 
the  course  of  the  reformation  by  Hezekiah,  the  people 
manifested  their  repentance  by  an  immediate  payment  of 
tithes  f  and  so  liberally  did  they  give,  that  a  great  surplus 
accumulated;  observing  which,  Hezekiah  enquired  as  to  the 
source  of  such  plenty: — "And  Azariah  the  chief  priest  of 
the  house  of  Zadok  answered  him,  and  said,  since  the  people 
began  to  bring  the  offerings  into  the  house  of  the  Lord,  we 
have  had  enough  to  eat,  and  have  left  plenty :  for  the  Lord 
hath  blessed  his  people ;  and  that  which  is  left  is  this  great 
store."  Nehemiah  took  care  to  regulate  the  tithe-paying  of 
the  people  ;r  and  both  Amos8  and  Malachi'  chided  the  people 

m  Lev.  xxvii,  30-34. 

n  Numb,  xviii,  21-28. 

o  Deut.  xii.  5-17;  xiv,  22-23. 

p  II  ChroD.  xxxi,5-6. 

>•  Neh.  x,  37:  xii,  44. 

s  Amos  iv,  4. 

t  Mai.  iii,  10. 


AKT.   13.  J  STEWARDSHIP.  449 

for  their  neglect  of  this  duty.  Through  the  prophet  last 
named,  the  Lord  charged  the  people  with  having  robbed 
Him ;  but  promised  them  blessings  beyond  their  capacity  to 
receive  if  they  would  return  to  their  allegiance  to  Him: 
1  'Will  a  man  rob  God?  Yet  ye  have  robbed  me.  But  ye 
say,  Wherein  have  we  robbed  thee?  In  tithes  and  offerings. 
Ye  are  cursed  with  a  curse :  for  ye  have  robbed  me,  even 
this  whole  nation.  Bring  ye  all  the  tithes  into  the  store- 
house, that  there  may  be  meat  in  mine  house,  and  prove 
me  now  herewith,  saith  the  Lord  of  hosts,  if  I  will  not  open 
you  the  windows  of  heaven,  and  pour  you  out  a  blessing,  that 
there  shall  not  be  room  enough  to  receive  it.""  In  visiting 
the  Xephites  after  His  resurrection,  the  Savior  told  them  of 
these  sayings  of  Malachi,  repeating  the  words  of  the  Jewish 
prophet.1'  The  Pharisees,  at  the  time  of  Christ's  ministry, 
were  particularly  scrupulous  in  the  matter  of  tithe  paying, — 
even  to  the  neglect  of  the  "weightier  matters  of  the  law," — 
and  for  this  inconsistency  they  were  severely  rebuked  by  the 
Master.1" 

10.  In  the  present  dispensation,  the  law  of  tithing  has 
been  given  a  place  of  great  importance ;  and  particular  bless- 
ings have  been  promised  for  its  faithful  observance.  This 
day  has  been  called  by  the  Lord,  "a  day  of  sacrifice,  and  a 
day  for  the  tithing  of  my  people;  for  he  that  is  tithed  shall 
not  be  burned."*  In  a  revelation,  given  through  the  Prophet 
Joseph  Smith,  July  8,  1838,  the  Lord  has  explicitly  set 
forth  His  requirement  of  the  people  in  this  matter/ 

11.  Consecration  and  Stewardship: — The  law  of  tithing, 
as  accepted  and  professedly  observed  by  the  Church  today, 
is  after  all  but  a  lesser  law,  given  by  the  Lord  in  consequence 

u  Mai.  Hi,  8-10;  see  also  III  Nephi  xxiv,  7-1?. 
v  III  Nephi  xxiv,  7-10. 
w  Matt,  xxiii,  23;  Luke  xi,  42. 
x  Doc.  and  Cov.  lxiv,  23-24;  see  also  lxxxv,  3. 
y  Doc.  and  Cov.  cxix. 
30 


450  THE    ARTICLES    OF    FAITH.  [LECT.   XXIV. 

of  the  .human  weaknesses,  selfishness,  covetousness,  and 
greed,  which  prevented  the  Saints  from  accepting  the  higher 
principles,  according  to  which  the  Father  would  have  His 
children  live.  Specific  requirements  regarding  the  pay- 
ment of  tithes  were  made  through  revelation  in  1838 ;  but 
seven  years  prior  to  that  time,  the  voice  of  the  Lord  had 
been  heard  on  the  subject  of  consecration,2  or  the  dedica- 
tion of  all  one's  property,  together  with  his  time,  talents, 
and  natural  endowments,  to  the  service  of  God,  to  be  used 
as  occasion  may  require.  This  again  is  not  new;  to  the 
present  dispensation  the  law  of  consecration  is  given  as  a 
re-enactment;  it  was  recognized  and  observed  with  profit 
in  olden  times."  But  even  in  the  apostolic  period,  the  doc- 
trine of  consecration  of  property  and  common  ownership 
was  old ;  thirty-four  centuries  before  that  time,  the  same 
principle  had  been  practiced  by  the  patriarch  Enoch  and 
his  people,  and  with  such  success  that  "the  Lord  came  and 
dwelt  with  His  people;  *  *  *  And  the  Lord  called  His 
people  Zion,  because  they  were  of  one  heart  and  one  mind, 
and  dwelt  in  righteousness ;  and  there  was  no  poor  among 
them."b  In  each  of  the  instances  cited, — that  of  the  people 
of  Euoch,  and  that  of  the  Saints  in  the  early  part  of  the 
Christian  era,  we  learn  of  the  unity  of  purpose  and  conse- 
quent power  acquired  by  the  people  who  lived  in  this  social 
order;  they  were  "of  one  heart  and  one  mind."  Through 
the  spiritual  strength  so  attained,  the  apostles  were  able  to 
perform  many  mighty  works  f  and  of  Enoch  and  his  follow- 
ers we  read  that  the  Lord  took  them  unto  Himself/ 

12.     The  people  of  whom  the  Book  of  Mormon  gives  us 
record   also  attained  to  the  blessed  state  of  equality,  and 


z  Doc.  and  Cov.  xlii,  71. 

a  Acts  iv,  32,  34-35;  see  also  ii,  44-46. 

b  Pearl  of  Great  Price,  Writings  of  Moses,  p.  37,  (1888  e<D 

c  Acts  ii,  43. 

d  See  pp.  362-363. 


ART.    13.  j  STEWARDSHIP.  451 

with  corresponding  results.  The  disciples,  whom  Christ  had 
personally  commissioned,  taught  with  power,  and,  "they 
had  all  things  common  among  them,  every  man  dealing 
justly,  one  with  another."6  Further,  we  read  of  a  general 
conversion  by  which  the  people  came  to  a  condition  of  ideal 
peace;  "there  were  no  contentions  or  disputations  among 
them  *  *  *  And  they  had  all  things  common  among 
them,  therefore  they  were  not  rich  and  poor,  bond  and 
free,  but  they  were  all  made  free,  and  partakers  of 
the  heavenly  gift."7  They  were  so  blessed,  that  of 
them  the  prophet  said: — "Surely  there  could  not  be  a 
happier  people  among  all  the  people  who  had  been 
created  by  the  hand  of  God."flf  But  after  nearly  two  cen- 
turies of  this  happy  condition,  the  people  gave  way  to  pride ; 
some  of  them  yielded  to  a  passion  for  costly  apparel ;  then 
they  refused  to  longer  have  their  goods  in  common;  and 
straightway  many  classes  came  into  existence;  dissenting 
sects  were  established;  and  then  began  a  rapid  course  of 
disruption,  which  led  to  the  extinction  of  the  Nephite 
nation.'1 

13.  Stewardship  in  the  Church  today: — A  system  of 
unity  in  temporal  matters  has  been  revealed  to  the  Church 
in  this  day ;  such  is  currently  known  as  the  Order  of  Enoch/ 
or  the  United  Order/  and  is  founded  on  the  law  of  conse- 
cration. As  already  stated,  in  the  early  days  of  the  modern 
Church  the  people  demonstrated  their  inability  to  abide 
this  law  in  its  fulness,  and,  in  consequence,  the  lesser  law  of 
tithing  was  given ;  but  the  Saints  confidently  await  the  day 
in  which  they  will  devote,  not  merely  a  tithe   of  their  sub- 

e  III  Nephi  xxvi,  19. 

/  IV  Nephi  i,  2-3. 

g  Verse  16. 

h  Verse  24,  etc. 

i  Doc.  and  Cov  lxxviii. 

j  Doc.  and  Cov.  civ,  48. 


452  THE    ARTICLES    OF    FAITH.  [LECT.   XXIV. 

stance,  but  all  that  they  have,  and  all  that  they  are,  to  the 
service  of  their  God ;  a  day  in  which  no  man  will  speak  of 
mine  and  thine,  but  all  things  shall  be  theirs  and  the 
Lord's. 

14.  In  this  expectation,  they  indulge  no  vague  dream  of 
communism,  encouraging  individual  irresponsibility,  and 
giving  the  idler  an  excuse  for  hoping  to  live  at  the  expense 
of  the  thrifty;  but  rather,  a  calm  trust  that  in  the  prom- 
ised social  order  which  God  can  approve,  every  man  will  be 
a  steward  in  the  full  enjoyment  of  liberty  to  do  as  he  will 
with  the  talents  committed  to  his  care;  but  with  the  sure 
knowlege  that  an  account  of  his  stewardship  will  be  re- 
quired at  his  hands.  As  far  as  the  plan  of  this  prospective 
organization  has  been  revealed,  it  provides  that  a  person 
entering  the  order  shall  consecrate  to  the  Lord  all  that  he 
has,  be  it  little  or  much,  giving  to  the  Church  a  deed  of 
his  property  sealed  with  a  covenant  that  cannot  be  broken/" 
The  person  thus  having  given  his  all,  is  to  be  made  a  stew- 
ard over  a  part  of  the  property  of  the  Church,  according 
to  his  ability  to  use  it.  The  varying  grades  of  occupation 
will  still  exist;  there  will  be  laborers,  whose  qualifications 
fit  them  best  for  common  toil;  and  managers  who  have 
proved  their  ability  to  lead  and  direct ;  some  who  can  serve 
the  cause  of  God  best  with  the  pen,  others  with  the  plow; 
there  will  be  engineers  and  mechanics,  artisans  and  artists, 
farmers  and  scholars,  teachers,  pro'fessors,  and  authors; — 
every  one  laboring  as  far  as  practicable  in  the  sphere  of  his 
choice,  but  each  required  to  work,  and  to  work  where  and 
how  he  can  be  of  the  greatest  service.  His  stewardship  is 
to  be  assured  him  by  written  deed,  and  as  long  as  he  is 
faithful  to  his  charge,  no  man  can  take  it  from  him.'  Of 
the  proceeds  of  his  labors,  every  man  will  use  as  he  may 


k  Doc.  and  Cov.,  xlii,  30. 
I  Doc.  and  Cov.,  li,  4-5. 


ART.   13.]  STEWARDSHIP.  453 

require  for  the  support  of  himself  and  his  family ;  the  sur- 
plus is  to  be  rendered  to  the  Church  for  public  and  general 
works,  and  for  the  assistance  of  those  who  are  worthily 
deficient."1  As  further  illustrative  of  the  uses  to  which  the 
surplus  is  to  be  devoted,  we  read: — "All  children  have 
claim  upon  their  parents  for  their  maintenance  until  they 
are  of  age.  And  after  that  they  have  claim  upon  the 
Church,  or  in  other  words,  upon  the  Lord's  storehouse,  if 
their  parents  have  not  wherewith  to  give  them  inheritances. 
And  the  storehouse  shall  be  kept  by  the  consecrations  of  the 
Church,  and  widows  and  orphans  shall  be  provided  for,  as 
also  the  poor.'1  Any  faithful  steward,  requiring  additional 
capital  for  the  improvement  of  his  work,  has  a  claim  for 
such  upon  the  custodians  of  the  general  fund,  they  in  turn 
being  held  accountable  for  their  management,  which  con- 
stitutes their  stewardship.0  Equal  rights  are  to  be  secured 
to  all.  The  Lord  said: — "And  you  are  to  be  equal,  or,  in 
other  words,  you  are  to  have  equal  claims  on  the  properties, 
for  the  benefit  of  managing  the  concerns  of  your  steward- 
ships, every  man  according  to  his  wants,  and  his  needs, 
inasmuch  as  his  wants  are  just;  and  all  this  for  the  benefit 
of  the  Church  of  the  living  God,  that  every  man  may  im- 
prove upon  his  talent,  that  every  man  may  gain  other 
talents,  yea,  even  an  hundred  fold,  to  be  cast  into  the 
Lord's  storehouse,  to  become  the  common  property  of  the 

whole  church."*  Bancroft  Libnry 

15.  Freedom  of  agency  is  to  be  secured  to  every  individ- 
ual; if  he  be  unfaithful  he  will  be  dealt  with  according  to 
the  prescribed  rules  of  church  discipline.  A  corresponding 
power  of  self-government  will  be  exercised  by  the  several 
stakes  or  other  branches  of  the  Church,  each  having  inde- 

m  Doc.  and  Cov.  xlii,  32-35. 
n  Doc.  and  Cov.  lxxxiii,  4-6. 
o  Doc.  and  Cov.  civ,  70-77. 
;;  Doc.  and.  Cov.  lxxxii,  17-18. 


454  THE    ARTICLES    OF    FAITH.  [LECT.   XXIY. 

pendent  jurisdiction  over  its  own  store-houses  and  its  affairs 
of  administration, q  all  being  subject  to  the  general  author- 
ities of  the  Church.  Only  the  idler  would  suffer  in  such  an 
order  as  is  here  outlined;  he  shall  surely  meet  the  results  of 
his  negligence.  Against  him  the  edict  of  the  Almighty  has 
gone  forth.  We  read  in  the  revelations: — "Thou  shalt  not 
be  idle ;  for  he  that  is  idle  shall  not  eat  the  bread  nor  wear 
the  garments  of  the  laborer.'""  "The  idler  shall  not  have 
place  in  the  church  except  he  repents  and  mends  his  ways."" 
"And  the  inhabitants  of  Zion,  also,  shall  remember  their 
labors,  inasmuch  as  they  are  appointed  to  labor  in  all  faith- 
fulness ;  for  the  idler  shall  be  had  in  remembrance  before  the 
Lord."' 

16.  Social  Order  of  the  Saints: — In  view  of  the  prevail- 
ing conditions  of  social  unrest,  of  the  loud  protest  against 
existing  systems,  whereby  the  distribution  of  wealth  is 
becoming  more  and  more  unequal, — the  rich  growing  richer 
from  the  increasing  poverty  of  the  poor,  the  hand  of  oppres- 
sion resting  more  and  more  heavily  upon  the  masses,  the 
consequent  dissatisfaction  with  governments,  and  the  half- 
smothered  fires  of  anarchy  discernible  in  almost  every 
nation, — may  we  not  take  comfort  in  the  God-given  promise 
of  a  better  plan? — a  plan  which  seeks  without  force  or  vio- 
lence to  establish  a  natural  equality,  to  take  the  weapons  of 
despotism  from  the  rich,  to  aid  the  lowly  and  the  poor,11  and 
to  give  every  man  an  opportunity  to  live  and  to  labor  in  the 
sphere  to  which  he  is  adapted.  From  the  tyranny  of  wealth, 
as  from  every  other  form  of  oppression,  the  truth  will  make 
men  free.     To  be  partakers  of  such  freedom,  mankind  must 


q  Doc.  and  Cov.  li,  10-13,  18. 

r  Doc.  and  Cov.  xlii,  42:  see  also  lx,  13;  lxxv,  3. 

s  Doc.  and  Cov.  lxxv,  29. 

t  Doc.  and  Cov.  lxviii,  30;  see  also  lxxxviii,  124. 

u  Doc.  and  Cov.  xlii,  39. 


ART.   13.  J  MARRIAGE.  455 

subdue  selfishness,  which  is  one  of  the  most  potent  enemies 
of  godliness. 

17.  The  Church  teaches  the  necessity  of  proper  social 
organization,  in  harmony  with  the  laws  of  the  land;  the 
sanctity  of  the  institution  and  covenant  of  marriage  as 
essential  to  the  stability  of  society;  the  fulfilment  of 
the  Divine  law  with  respect  to  the  perpetuation  of  the 
human  family;  and  the  importance  of  strictest  personal 
purity. 

18.  Marriage: — The  teachings  of  the  scriptures  concern- 
ing the  necessity  of  marriage  are  numerous  and  explicit. 
"The  Lord  God  said,  It  is  not  good  that  the  man  should  be 
alone  ;""  this  comprehensive  declaration  was  made  concern- 
ing Adam,  immediately  after  hrs  location  in  Eden ;  Eve  was 
given  unto  him,  and  the  man  recognized  the  necessity  of  a 
continued  association  of  the  sexes  in  marriage,  and  said : — 
"Therefore  shall  a  man  leave  his  father  and  his  mother,  and 
shall  cleave  unto  his  wife;  and  they  shall  be  one  flesh.""' 
Neither  of  the  sexes  is  complete  in  itself  as  a  counterpart 
of  God.  Of  the  creation  of  human  kind  we  read: — 
"So  God  created  man  in  his  own  image,  in  the  image  of 
God  created  he  him;  male  and  female  created  he  them."* 
The  purpose  of  this  dual  creation  is  set  forth  in  the 
next  verse  of  the  sacred  narrative: — "And  God  blessed 
them;  and  God  said  unto  them,  Be  fruitful  and  multiply 
and  replenish  the  earth.  "tf  Such  a  command  would  have 
been  meaningless  and  void  if  addressed  to  either  of  the 
sexes  alone ;  for  only  by  the  union  of  both  is  the  propaga- 
tion of  the  species  possible.  And  without  the  power  of  per- 
petuating his  kind,  how  insignificant  would  appear  the 
glory    and  majesty  of    man!     How  little  can    be    accom- 

v  Gen.  ii,  18. 

w  Verse  24. 

x  Gen.  i,  27;  see  also  v,  2. 

y  Verse  28;  see  also  ix,  1,  7;  Lev.  xxvi,  9. 


456  THE    ARTICLES    OF    FAITH.  [LECT.  XXIV. 

plished  by  the  individual  within  the  limited   range  of   a 
single  mortal  existence ! 

19.  Grand  as  may  seem  the  achievements  of  a  man  who 
is  truly  great,  the  culmination  of  his  glorious  heritage  lies 
in  the  possibility  of  his  leaving  offspring  from  his  own 
being  to  continue,  perchance,  the  triumphs  of  their  sire. 
And  if  such  be  true  of  mortals  with  respect  to  the  things  of 
earth,  how  transcendently  greater  is  the  power  of  eternal 
increase,  as  viewed  in  the  light  of  revealed  truth  concerning 
the  un-ending  progression  of  the  future  state !  Truly  the 
apostle  was  wise  when  he  said,  "Neither  is  the  man  without 
the  woman,  neither  the  woman  without  the  man,  in  the 
Lord."* 

20.  The  Latter-day  Saints  accept  the  doctrine  that 
marriage  is  honorable,"  and  apply  it  as  a  requirement  to  all 
who  are  not  prevented  by  physical  or  other  disability  from 
assuming  the  sacred  responsibilities  of  the  wedded  state. 
They  consider,  as  part  of  the  birthright  of  every  worthy 
man,  the  privilege  and  duty  to  stand  as  the  head  of  a  house- 
hold, the  father  of  a  posterity,  which  by  the  blessing  of  God 
shall  never  become  extinct;  and  equally  strong  is  the  right 
of  every  worthy  woman  to  be  a  wife  and  a  mother  in  the 
family  of  mankind.  In  spite  of  the  simplicity,  reasonable- 
ness, and  naturalness  of  these  teachings,  false  teachers  have 
arisen  among  men,  declaring  the  pernicious  doctrine  that 
the  married  state  is  but  a  carnal  necessity,  inherited  by  man 
as  an  incident  of  his  degraded  nature ;  and  that  celibacy  is  a 
mark  of  a  higher  state,  more  acceptable  in  the  pure  sight 
of  God.  Concerning  such  the  Lord  haa  spoken  in  this 
day :—" Whoso  forbiddeth  to  marry  is  not  ordained  of  God, 
for  marriage  is  ordained  of  God  unto  man  *  *  *  that 
the  earth  might  answer  the  end  of  its  creation;  and  that  it 


z  I  Cor.  xi,  n. 
a  Heb.  xiii.  4. 


ART.   13. J  CELESTIAL   MARRIAGE.  457 

might  be  filled  with  the  measure  of  man,  according  to  his 
creation  before  the  world  was  made."6 

21.  Celestial  Marriage: — Marriage,  as  regarded  by  the 
Latter-day  Saints,  is  ordained  of  God  and  designed  to  be  an 
eternal  relationship  of  the  sexes.  With  this  people  it  is  not 
merely  a  temporal  contract  to  be  of  effect  on  earth  during 
the  mortal  existence  of  the  parties,  but  a  solemn  agreement 
which  is  to  extend  beyond  the  grave.  In  the  complete  cere- 
mony of  marriage,  as  prescribed  by  the  Church,  the  man 
and  the  woman  are  placed  under  covenant  of  mutual  fidel- 
ity, not  "until  death  do  you  part,"  but  "for  time  and  for 
all  eternity."  A  contract  as  far  reaching  as  this,  extending 
not  only  throughout  time,  but  into  the  domain  of  the  here- 
after, requires  for  its  validation  an  authority  superior  to  that 
of  earth ;  and  such  an  authority  is  found  in  the  holy  priest- 
hood, which,  given  of  God,  is  eternal.  Any  powerless  than 
this,  while  perchance  of  effect  in  this  life,  will  surely  be 
void  as  to  the  state  of  the  human  soul  beyond  the  grave. 
As  the  Lord  has  said: — "All  covenants,  contracts,  bonds, 
obligations,  oaths,  vows,  performances,  connections,  asso- 
ciations, or  expectations,  that  are  not  made,  and  entered 
into,  and  sealed,  by  the  Holy  Spirit  of  promise,  of  him  who 
is  anointed,  both  as  well  for  time  and  for  all  eternity,  and 
that  too  most  holy,  by  revelation,  and  commandment, 
through  the  medium  of  mine  anointed,  whom  I  have 
appointed  on  the  earth  to  hold  this  power,  *  *  *  * 
are  of  no  efficacy,  virtue,  or  force,  in  and  after  the  resurrec- 
tion from  the  dead;  for  all  contracts  that  are  not  made 
unto  this  end,-  have  an  end  when  men  are  dead."0  And,  as 
touching  the  application  of  the  principle  of  earthly  author- 
ity for  things  of  earth,  and  eternal  authority  for  things 
beyond  the  grave,  to  the  sacred  contract   of  marriage,  the 

b  Doc.  and  Cov.  xlix,  15-17. 
c  Doc.  and  Coy.  cxxxii,  7. 


458  THE    ARTICLES    OF    FAITH.  [LECT.   XXIV. 

revelation  continues: — "Therefore,  if  a  man  marry  him  a 
wife  in  the  world,  and  he  marry  her  not  by  me,  nor  by  my 
word,  and  he  covenant  with  her  so  long  as  he  is  in  the  world, 
and  she  with  him,  their  covenant  and  marriage  are  not  of 
force  when  they  are  dead,  and  when  they  are  out  of  the 
world ;  therefore  they  are  not  bound  by  any  law  when  they 
are  out  of  the  world;  Therefore,  when  they  are  out  of  the 
world,  they  neither  marry,  nor  are  given  in  marriage;  but 
are  appointed  angels  in  heaven,  which  angels  are  ministering 
servants,  to  minister  for  those  who  are  worthy  of  a  far  more, 
and  an  exceeding,  and  an  eternal  weight  of  glory ;  For  these 
angels  did  not  abide  my  law,  therefore  they  cannot  be 
enlarged,  but  remain  separately  and  singly,  without  exalta- 
tion in  their  saved  condition,  to  all  eternity,  and  from 
henceforth  are  not  Gods,  but  are  angels  of  God,  for  ever  and 
ever.'"* 

22.  This  system  of  holy  matrimony,  involving  covenants 
as  to  time  and  eternity,  is  known  distinctively  as  Celestial 
Marriage, — the  order  of  marriage  that  exists  in  the  celestial 
worlds.  The  sacred  ordinance  of  celestial  marriage  is  per- 
mitted to  those  members  of  the  Church  only  who  are 
adjudged  worthy  of  participation  in  the  special  blessings  of 
the  House  of  the  Lord;  for  this  ordinance,  together  with 
others  of  eternal  validity,  is  to  be  performed  in  the  temples 
which  are  reared  and  dedicated  for  such  holy  service.6 
Children,  who  are  born  of  parents  thus  married,  are  natural 
heirs  to  the  priesthood;  ' 'children  of  the  covenant"  they 
are  called;  they  require  no  ceremony  of  adoption  or  sealing 
to  insure  them  place  in  the  posterity  of  promise.  But  the 
Church  sanctions  marriages  for  earthly  time  only, and  bestows 
upon  such  the  seal  of  the  priesthood,  among  those  who  are 


d  Doc.  and  Cov.  cxxxii,  15-17. 
e  Doc.  and  Cov.  cxxiv,  30-40. 


ART.   13. J  PERSONAL    PURITY.  459 

not  admitted  to  the  temples   of    the   Lord,  or  who  volun- 
tarily prefer  the  lesser  and  temporal  order  of  matrimony. 

23.  Unlawful  Associations  of  the  Sexes  have  been  desig- 
nated by  the  Lord  as  among  the  most  heinous  of  sins ;  and 
the  Church  today  regards  individual  purity  in  the  sexual 
relation  as  an  indispensable  condition  of  membership.  The 
teachings  of  the  Nephite  prophet,  Alma,  concerning  the 
enormity  of  offences  against  virtue  and  chastity,  are 
accepted  by  the  Latter-day  Saints  without  modification;  and 
such  are  to  the  effect: — "That  these  things  are  an  abomin- 
ation in  the  sight  of  the  Lord;  yea,  most  abominable  above 
all  sins,  save  it  be  the  shedding  of  innocent  blood,  or  deny- 
ing the  Holy  Ghost. ,y  The  command: — "Thou  shalt  not 
commit  adultery," — once  written  by  the  finger  of  God  amid 
the  thunders  and  lightnings  of  Sinai,  has  been  renewed  as  a 
specific  injunction  in  these  the  last  days;  and  the  penalty 
of  excommunication  has  been  prescribed  for  the  offender.9' 
Moreover,  the  Lord  regards  any  approach  to  sexual  sin  as 
inconsistent  with  the  professions  of  those  who  have  received 
the  Holy  Spirit,  for  he  has  declared  that  "he  that  looketh  on 
a  woman  to  lust  after  her,  or  if  any  shall  commit  adultery  in 
their  hearts,  they  shall  not  have  the  Spirit,  but  shall  deny 
the  faith. "fc 

24.  Sanctity  of  the  Body: — The  Church  counsels  its 
members  that  each  regard  his  body  as  "the  temple  of 
God ;"'  and  that  he  maintain  its  purity  and  sanctity  as  such. 
He  is  taught  that  the  Spirit  of  the  Lord  dwells  not  in  un- 
clean tabernacles;  and  that,  therefore,  he  is  required  to 
live  according  to  the  laws  of  health,  which  constitute  part 
of  the  law  of  God.     For  the  special  guidance  of.  His  Saints, 


/  Alma  xxxix,  5. 

g  Doc,  and  Cov.  xlii,  24,  80-83;  lxiii,  16-17. 
h  Doc.  and  Cov.  lxiii,  16;  see  also  xlii,  23. 
i  I  Cor.  iii,  16. 


460  THE  ARTICLES  OF  FAITH.     [LECT.  XXIV. 

the  Lord  has  revealed  a  "Word  of  Wisdom"-7'  unto  the 
people;  in  accordance  with  which  they  are  counseled  to  eat 
wholesome  food  only;  to  abstain  from  strong  drink,  hot 
drinks,  and  all  kinds  of  stimulants  and  narcotics;  to  eat 
flesh  but  sparingly,  and  to  maintain  in  all  respects  a  health- 
ful state  of  the  physical  organism.  And,  on  condition  of 
their  compliance  with  these  behests,  the  Saints  have  been 
promised,  that  all  "Who  remember  to  keep  and  do  these 
sayings,  walking  in  obedience  to  the  commandments,  shall 
receive  health  in  their  navel,  and  marrow  in  their  bones, 
and  shall  find  wisdom  and  great  treasures  of  knowledge, 
even  hidden  treasures ;  and  shall  run  and  not  be  weary,  and 
shall  walk  and  not  faint ;  And  I,  the  Lord,  give  unto  them 
a  promise,  that  the  destroying  angel  shall  pass  by  them,  as 
the  children  of  Israel."* 


NOTES. 


1.  Love,  the  Fulflling  of  the  Law:— "Peter  says,  'Above  all  things  have 
fervent  love  [charity]  among  yourselves.' [I  Peter  iv,  8].  Above  all  things.  And 
John  goes  farther,  'God  is  love.'  [I  John  iv,  8].  And  you  remember  the  profound 
remark  which  Paul  makes  elsewhere, 'Love  is  the  fulflling  of  the  law.'  [Rom. 
xiii,  10;  Gal.  v,  14.]  Did  you  ever  think  what  he  meant  by  that?  In  those  days 
men  were  working  their  passage  to  heaven  by  keeping  the  ten  commandments, 
and  the  hundred  and  ten  other  commandments  which  they  had  manufactured  out 
of  them.  Christ  said,  I  will  show  you  a  more  simple  way.  If  you  do  one  thing, 
you  will  do  these  hundred  and  ten  things  without  ever  thinking  about  them.  If 
you  love,  you  will  unconsciously  fulfil  the  whole  law.  *  *  *  *  Take  any  of  the 
commandments,  'Thou  shalt  have  no  other  gods  before  me.'  If  a  man  love  God 
you  will  not  require  to  tell  him  that.  Love  is  the  fulfiling  of  that  law.  'Take  not 
his  name  in  vain.'  Would  he  ever  dream  of  taking  his  name  in  vain  if  he  loved 
him?  'Remember  the  Sabbath  day  to  keep  it  holy.'  Would  he  not  be  too  glad 
to  have  one  day  in  seven  to  dedicate  more  exclusively  to  the  object  of  his  affec- 
tion? Love  would  fulfil  all  these  laws  regarding  God.  And  so  if  he  loved  man, 
you  would  never  think  of  telling  him  to  honor  his  father  and  mother.  He  could 
never  do  anything  else.  It  would  be  preposterous  to  tell  him  not  to  kill.  You 
could  only  insult  him  if  you  suggested  that  he  should  not  steal.— how  could  he 
steal  from  those  he  loved?    It  would  be  superfluous  to  beg  him  not  to  bear  false 

j  Doc.  and  Co  v.  lxxxix;  read  the  revelation  entire. 
k  Doc.  and  Cov.  lxxxix,  18-21. 


ART.   13.]  NOTES.  461 

witness  against  his  neighbor.  If  he  loved  him  it  would  be  the  last  thing  he 
would  do.  And  you  would  never  dream  of  urging  him  not  to  covet  what  his 
neighbors  had.  He  would  rather  they  possessed  it  than  himself.  In  this  way 
'Love  is  the  fulfiling  of  the  law.'  "— Drummond—  The  Greatest  Thing  in  the 
World. 

2.  Charity  and  Love :—" According  to  the  etymology  and  original  usage, 
beneficence  is  the  doing  well,  benevolence  the  wishing  or  willing  well  to  others; 
but  benevolence  has  come  to  include  beneficence  and  to  displace  it.  *  *  *  Charity 
which  originally  meant  the  love  for  God  and  man  (as  in  I  Cor.  xiii)  is  now 
almost  universally  applied  to  some  form  of  alms-giving  and  is  much  more  limited 
in  meaning  than  benevolence"— Standard  Dictionary. 

Charity  means  "properly,  love,  and  hence  acts  of  kindness.  The  word  never 
occurs  in  the  Old  Testament;  in  the  New  Testament  it  is  always,  with  one 
exception,  synonymous  with  love,  and  in  every  case  the  love  of  man  toward  his 
fellow  man,  and  to  that  which  is  good  (see  especially  I  Cor.  xiii.)  The  'feasts  of 
charity' in  Jude  12,  are  commonly  understood  to  be  the  agapce,  or  'love-feasts,' 
which  were  prevalent  in  the  early  church,  and  which  consisted  in  a  simple 
fraternal  meeting  for  worship,  and  an  equally  simple  social  repast."— Bible  Dic- 
tionary, Cassell. 

"Charity  is  only  a  little  bit  of  love;  one  of  the  innumerable  avenues  of  love, 
and  there  may  even  he,  and  there  is,  a  great  deal  of  charity  without  love.  It  is  a 
very  easy  thing  to  toss  a  copper  to  a  beggar  on  the  street;  it  is  generally  an 
easier  thing  than  not  to  do  it.  *  *  *  We  purchase  relief  from  the  sympathetic 
feelings  roused  by  the  spectacle  of  misery,  at  the  copper's  cost,  It  is  too  cheap— 
too  cheap  for  us,  and  often  too  dear  for  the  b3ggar.  If  we  really  loved  him,  we 
would  either  do  more  for  him  or  less."— Drummond:— The  Greatest  Theory  in  the 
World. 


APPENDIX, 


Note :— In  view  of  the  expressed  wish  of  the  Church  authorities  by  whose 
direction  this  work  is  published,— that  the  Lectures  on  the  "Articles  of  Faith," 
be  used  as  a  text-book  and  work  of  reference  in  the  various  theological  organiz  - 
ations  of  the  Church,  a  series  of  questions  and  suggestive  exercises,  for  the  work 
of  class  review,  is  herewith  presented. 


Lecture  I. 

INTRODUCTORY. 

1.  What  is  Theology?  (State,  1,  derivation  of  the  word; 
2,  extent  of  the  science. ) 

2.  Compare  Theology  and  Eeligion. 

3.  Define  the  "Articles  of  Faith."  (Give: — 1,  circum- 
stance of  their  origin,  see  note,  p.  24;  2,  their  re-adoption 
by  the  Church ;  3,  their  necessary  incompleteness  as  an  ex- 
pression of  our  belief. ) 

4.  Name  the  standard  works  of  the  Church. 

5.  State  the  principal  incidents  connected  with  the 
parentage,  birth,  and  youth  of  the  Prophet  Joseph  Smith. 

6.  Give  the  circumstances  of  Joseph  Smith's  prayerful 
search  for  truth. 

7.  Describe  his  first  vision. 

8.  What  prominent  feature  of  modern  sectarian  teach- 
ing, regarding  the  personality  of  the  Father  and  His  Son, 
Jesus  Christ,  was  disproved  by  this  vision? 

9.  How  was  Joseph's  statement  of  his  vision'received  by 
sectarian  teachers  of  that  time? 

10.  Describe  the  visitations  of  Moroni  to  Joseph  Smith. 
(Give: — 1,  dates;  2,  most  important  messages  delivered  by 
the  angel.) 

11.  Describe  the  re-establishment  of  the  Church  through 
the  ministry  of  Joseph  Smith  in  the   present  dispensation. 


464  THE    ARTICLES    OF    FAITH. 

12.  Relate  the  circumstances  of  the  martyrdom  of 
Joseph  and  his  brother  Hyrum. — (Doc.  and  Cov.  cxxxv.) 

13.  Show  the  importance  of  the  Divine  authenticity  of 
Joseph  Smith's  calling,  in  respect  to  the  claims  made  for  the 
Church  of  Jesus  Christ  of  Latter-day  Saints. 

14.  Summarize  the  evidence  of  Divine  authority  in  the 
work  accomplished  by  Joseph  Smith. 

15.  Give  instances  of  the  fulfilment  of  ancient  prophecy 
in  his  work. 

16.  Show  the  Divine  source  of  Joseph  Smith's  authority 
in  the  priesthood. 

17.  Show  the  validity  of  the  claim  made,  that  he  was  a 
true  prophet.  (Give: — 1,  the  Lord's  test  of  a  true  prophet ; 
2,  give  instances  of  important  prophecies  uttered  by  Joseph 
Smith  and  already  fulfilled.) 


Lecture  II,  Article  1. 

GOD  AND  THE  GODHEAD. 

1.  Show  that  the  exercise  of  faith  in  God  is  dependent 
upon  a  knowledge  of  His  existence. 

2.  State  what  you  know  of  the  general  belief  of  man- 
kind as  to  the  existence  of  God. 

3.  Summarize  the  evidence  on  which  our  belief  in  the 
existence  of  God  is  founded. 

4.  Give  evidence  drawn  from  human  history  and  tradi- 
tion. 

5.  Show  how  the  exercise  of  reason  affords  evidence  of 
the  same. 

6.  Give  the  evidence  of  revelation.  (1,  Instances  recorded 
in  the  Bible;  2,  Book  of  Mormon  instances;  3,  examples 
from  modern  revelation.) 

7.  Show  that  the  Godhead  is  a  Trinity. 

8.  What  do  you  understand  by  the  scriptural  declara- 
tions concerning  the  unity  of  the  Godhead? 

-■'  9.     Give  evidence  of  the  personality  of  each  member  of 
the  Godhead  (with  scriptural  references). 

10.  Summarize  the  most  important  of  the  Divine  attri- 
butes as  attested  by  scripture. 


REVIEW.  465 

11.  Define: — 1,  Idolatry;  2,  Atheism;  3,  Theism,  with  its 
varied  modifications. 

12.  Show  that  atheism  is  of  comparatively  modern  de- 
velopment. 

13.  Show  that  a  belief  in  God  is  natural  and  necessary 
amongst  human-kind.   (See  pp.  49,  53.) 

14.  In  what  way  does  the  idolatry  of  heathen  nations 
support  a  belief  in  the  existence  of  God? 

15.  Show  the  close  relationship  between  atheism  and 
immaterialism. 

Lecture  III,  Article  2. 

TRANSGRESSION. 

1.  Give  the  principal  scriptural  proofs  of  man's  free 
agency  (quote  evidence  from  each  of  the  standard  works  of 
the  Church.) 

2.  Show  that  man's  accountability  for  his  acts  is  just,  in 
view  of  his  rights  of  free  agency. 

3.  What  is  sin?  (1,  Compare  wilful  sins  with  those 
committed  in  ignorance ;  2,  give  scriptural  evidence  of  the 
Lord's  plan  of  dealing  in  the  two  cases.) 

4.  Show  that  punishment  for  sin  is  ordained  of  God. 

5.  Give  a  statement  of  scriptural  teachings  regarding 
the  duration  of  punishment  in  the  hereafter.  (State  the 
Lord's  definition  of  endless  and  eternal  punishment.) 

6.  Give  scriptural  proofs  of  the  personality  of  Satan. 
(1,  His  former  position  in  heaven;  2,  his  title  before  his  fall; 
3,  his  expulsion  from  heaven;  4,  his  present  opposition  to 
the  purposes  of  God;  5,  his  predicted  fate.) 

THE    PALL. 

7.  Describe  the  condition  of  our  first  parents  in  Eden. 

8.  What  important  commands  were  given  them  by  the 
Lord? 

9.  Give  the  scriptural  statements  concerning  Satan 
tempting  Eve. 

10.  Show  that  Adam  understood  the  nature  of  his  act 
in  partaking  of  the  forbidden  fruit. 

11.  What  is  known  of  the  Tree  of  Life  in  the  Garden  of 
Eden? 


466  THE    ARTICLES    OF    FAITH. 

12.  Show  that  the  expulsion  of  our  first  parents  from 
Eden  was  a  necessity  after  their  transgression. 

13.  What  were  the  immediate  results  of  the  Fall? 

S\\.     Give  scriptural  proof   that  the  Fall  was   necessary 
and  fore-ordained. 

15.  Show  that  mortality  is  a  blessed  heritage  to  man- 
kind. 

16.  State  the  doctrine  of  the  Atonement  as  declared  to 
Adam  after  the  Fall. 

17.  Describe  the  joy  of  Adam  and  Eve  when  they 
learned  of  the  effect  of  the  Fall  and  the  Atonement  pro- 
vided. 

Lecture  IV,  Article  3. 

THE  ATONEMENT  AND  SALVATION. 

1.  Define  "atonement"  in  its  scriptural  usage.  (Compare 
its  meaning  with  that  of  "reconciliation,"  as  the  latter  term 
occurs  in  the  New  Testament.) 

2.  State  what  you  know  of  the  nature  of  the  Atonement. 

3.  Show  that  the  Atonement  is  a  necessary  sequence  of 
the  Fall. 

4.  What  is  meant  by  a  vicarious  sacrifice?  (Give  scrip- 
tural instances  of  such  as  recorded  in  the  Old  Testament.) 

5.  Show  that  Christ's  sacrifice  was,  1,  vicarious;  2,  vol- 
untary on  His  part;  3,  love-inspired. 

6.  Give  scriptural  proofs  (from  each  of  the  standard 
works)  that  the  Atonement  was  fore-ordained,  and  foretold. 

7.  Show: — 1,  the  general,  and  2-,  the  individual  effect,  of 
the  Atonement  amongst  mankind. 

8.  Define: — 1,  "salvation;"  2,  "exaltation." 

9.  Name  the  "Degrees  of  Glory"  in  their  order,  as 
revealed  of  God. 

10.  Give  a  summary  of  the  scriptural  descriptions  of : — 
1,  the  Celestial  kingdom  or  glory;  2,  the  Terrestrial;  3,  the 
Telestial. 

Lecture  V,  Article  4. 

faith. 

1.  State  the  nature  of  faith. 

2.  Define  the  terms  "faith,"  "belief"  and  "knowledge," 
in  their  relation  to  one  another. 


REVIEW.  467 

3.  Give  scriptural  instances  of  belief  in  Christ,  which 
had  no  saving  power. 

4.  What  do  you  regard  as  the  essential  foundation  of 
faith  in  God? 

5.  Give  Joseph  Smith's  summary  of  facts  respecting  the 
character  and  attributes  of  God. 

6.  Show  how  misplaced  faith  may  result  from  false 
evidence. 

7.  What  is  meant  by  the  statement  that  faith  is  a  prin- 
ciple of  power?     (Give  scriptural  instances). 

8.  Prove  that  faith  is  essential  to  salvation. 

9.  Show  from  the  scriptures  that  faith  is  a  gift  from 
God. 

10.  Show  that  faith,  to  be  effective  must  be  accompanied 
by  good  works. 

REPENTANCE. 

11.  What  is  meant  by  true  repentance? 

12.  State  the  conditions  under  which  forgiveness  of  sins 
is  promised. 

13.  Prove  that  repentance  is  essential  to  salvation. 

14.  Show  that  repentance  is  a  gift  from  God. 

15.  How  may  this  gift  be  lost  or  forfeited? 

16.  What  evidence  have  we  that  repentance  is  possible  in 
the  hereafter? 

17.  Give  a  summary  of  the  teachings  of  Amulek  regard- 
ing the  danger  of  procrastination  in  the  matter  of  repent- 
ance. 

Lectures  VI  axd  VII,  Article  4. 

BAPTISM. 

1.  State  what  you  know  of  the  earliest  revelation  from 
God  regarding  baptism. 

2.  What  is  the  special  purpose  of  baptism?  (Give  proofs, 
1,  from  the  Bible.;  2,  from  the  Book  of  Mormon;  3,  from 
modern  revelation.) 

3.  Who  are  fit  subjects  for  Baptism? 

4.  Show  that  infant  baptism  is  unscriptural.  (1,  That  it 
is  unsustained  by  the  Bible ;  2,  that  it  is  forbidden  in  the 
Book  of  Mormon,  and  by  modern  revelation.) 

5.  (Jive  a  brief  account  of  the  history  of  infant  baptism. 


468  THE  ARTICLES  OE  FAITH. 

6.  Define: — "Pedobaptists ;"  "Anabaptists. "(Give  deriva- 
tion of  the  terms  and  their  present  meanings.) 

7.  Prove  by  scriptural  evidence  that  baptism  is  essential 
to  salvation;  (1,  from  the  Bible;  2,  from  the  Book  of 
Mormon;  3,  from  the  Doctrine  and  Covenants.) 

8.  Why  was  Christ's  baptism  a  necessity? 

9.  Give  a  summary  of  the  reasons  upon  which  the  Latter- 
day  Saints  base  their  belief  that  immersion  is  the  only  true 
mode  of  baptism. 

10.  Show  what  evidence  is  furnished  by  the  derivation  of 
the  word  "baptize,"  and  its  early  usage. 

11.  Show  how  the  symbolism  of  the  baptismal  rite  is  best 
preserved  by  immersion. 

12.  Give  scriptural  and  other  historical  evidence  that 
immersion  is  the  only  form  sanctioned  by  the  Lord. 

13.  Give  the  revealed  formula  for  baptism;  (1,  among 
the  Xephites;  2,  in  the  present  dispensation). 

14.  Under  what  conditions  may  baptism  be  repeated  on 
the  same  person? 

15.  Give  instances  of  "re-baptism"  mentioned  in  scrip- 
ture, and  allowed  in  the  present  dispensation,  showing  the 
special  or  exceptional  nature  of  such  repetitions  of  the 
ordinance. 

"~l6.     Show  the  impropriety  of  repeated  baptisms  of  the 
same  person. 

17.  Demonstrate  the  necessity  of  baptism  for  the  dead. 

18.  What  evidence  have  we  that  the  gospel  is  preached 
to  the  dead? 

19.  Cite  scriptural  predictions  of  Christ's  ministry 
amongst  the  dead. 

20.  Prove  that  the  vicarious  work  of  the  living  for  the 
dead  in  the  last  dispensation  was  foretold. 

21.  Show  that  the  authority  for  this  labor  has  been 
already  given  to  the  Church. 

22.  Explain  the  two-fold  nature  of  this  vicarious  labor  for 
the  dead. 

23.  What  is  a  temple? 

24.  Give  a  brief  account  of  ancient  temples  accepted  by 
the  Lord. 

25.  Describe  the  work  of  temple-building  already  ac- 
complished by  the  Church  in  the  present  dispensation. 


REVIEW.  469 

Lecture  VIII,  Article  4. 

THE    HOLY    GHOST. 

1.  Cite  biblical  promises  concerning  the  advent  of  the 
Holy  Ghost. 

2.  Give  other  scriptural  proof,  (1,  from  the  Book  of 
Mormon;  2,  from  the  record  of  modern  revelation),  that  the 
Holy  Ghost  is  to  minister  unto  all  who  have  been  properly 
baptized. 

3.  Give  the  principal  names  and  titles  by  which  the 
Holy  Ghost  is  described  in  scripture. 

4.  What  is  the  special  office  of  the  Holy  Ghost  as  a 
member  of  the  Godhead? 

5.  Give  scriptural  proofs  of  the  Holy  Ghost's  personality. 

6.  Describe  the  office  of  the  Holy  Ghost  in  His  minis- 
trations among  men. 

7.  To  whom  is  the  Holy  Ghost  promised? 

8.  Give  instances  of  the  Holy  Ghost's  ministrations  unto 
sincere  believers  who  had  not  been  baptized ;  explain  such 
exceptional  instances. 

9.  Describe  the  ordinance  of  conferring  the  Holy  Ghost 
in  the  case  of  those  who  have  been  baptized. 

10.  Show  that  the  authoritative  laying-on  of  hands  was 
a  feature  of  the  ordinance  in  former  days;  (1,  among  the 
Jews;  2,  among  the  Nephites.) 

11.  To  which  order  of  priesthood  does  the  authority  to 
confer  the  Holy  Ghost  belong?     (Give  scriptural  proofs.) 

12.  Show  that  the  imposition  of  hands  by  those  in 
authority  is  characteristic  of  other  ordinances  in  the 
Church. 

13.  What  is  meant  by  "Gifts  of  the  Spirit?" 

Lecture  IX,  in  Connection  with  Article  4. 

THE  SACRAMENT  OF  THE  LORD'S  SUPPER. 

1.  Define  the  term  "sacrament"  in  its  general  and 
specific  uses. 

2.  Describe  the  institution  of  the  Sacrament  by  the 
Savior,  (1,  among  the  Jews;  2,  among  the  JSTephites.) 

3.  Who  are  fit  partakers  of  the  Sacrament? 


470  THE    AKTICLES    OF    FAITH. 

4.  Cite  scriptural  caution,  1,  against  partaking  of  the 
Sacrament  unworthily;  2,  against  knowingly  administering 
it  to  the  unfit. 

5.  What  is  the  purpose  of  the  Sacrament? 

6.  What  did  Christ  administer  as  the  emblems  of  His 
body  and  blood? 

7.  What  justification  has  the  Church  for  using  water 
instead  of  wine  under  certain  conditions? 

8.  Give  the  prescribed  prayers  of  consecration;  1,  for 
the  bread;  2,  for  the  wine  or  water. 

9.  What  grade  of  authority  in  the  priesthood  is  re- 
quisite in  consecrating  the  sacramental  emblems? 

10.  What  relationship  exists  between  the  Sacrament  and 
the  Jewish  Passover? 

Lecture  X,  Article  5. 

AUTHORITY  IN  THE  MINISTRY. 

1.  Give  scriptural  examples  of  men  who  were  called  of 
God  by  special  revelation  or  by  personal  ministration:  1,  be- 
fore the  "Meridian  of  Time;"  2,  in  the  days  of  Christ;  3,  in 
the  apostolic  period;  4,  in  the  "Dispensation  of  the  Fulness 
of  Times." 

2.  In  what  manner  is  the  priesthood  conferred? 

3.  Xame  the  principal  holders  of  the  priesthood  from 
Adam  to  Moses. 

4.  Cite  instances  of  God's  disapproval  of  unauthorized 
ministrations.  (Give  the  circumstances  in  the  following 
cases;  1,  Korah  and  his  associates^  2,  Miriam  and  Aaron;  3, 
Uzza;  4,  Saul;  5,  Uzziah;  6,  sons  of  Sceva.) 

5.  Give  scriptural  predictions  concerning  false  teachers 
who  would  arise. 

6.  Prove  the  existence  of  the  priesthood  in  the'  Church 
today. 

7.  Give  an  account  of  the  restoration  of  1,  the  Aaronic, 
and,  2,  the  Melchisedek  priesthood,  in  the  present  dispensa- 
tion. 

FORE-ORDINATION  AND  PRE-EXISTENCE. 

8.  How  was  the  fact  of  fore-ordination  made  known  to 
Abraham? 


REVIEW.  471 

9.  Give  scriptural  proofs  of  Christ's  fore-ordination  as 
the  Redeemer  of  mankind. 

10.  Cite  other  scriptures  supporting  the  doctrine  of  fore- 
ordination.   (1,  New  Testament;   2,  Book  of  Mormon.) 

11.  Show  that  fore-ordination  does  not  infringe  upon 
free  agency. 

12.  Give  scriptural  proofs  of  the  pre-existence  of  spirits. 

Lecture  XI,  Article  6. 

CHURCH   ORGANIZATION. 

1.  What  is  the  Church?  (Sustain  your  definition  by 
scriptural  records.) 

2.  What  is  meant  by  the  Primitive  Church? 

3.  What  evidence  have  you  that  a  genera?  apostasy  from 
the  Primitive' Church  occurred? 

4.  Show  by  the  scriptures  that  this  apostasy  was  foretold. 
(Give  evidence,  1,  from  the  Old  Testament;  2,  from  the 
New  Testament;  3,  from  the  Book  of  Mormon.) 

5.  Show  that  the  restoration  of  the  Church  to  earth  was 
foretold. 

6.  Define  "priesthood." 

7.  Name  the  principal  orders  of  priesthood  as  revealed. 

8.  What  relationship  exists  between  the  Aaronic  and  the 
Levitical  priesthood? 

9.  Name  the  special  offices  in  the  Aaronic  priesthood  in 
order,  with  a  statement  of  the  specific  duties  and  authority 
of  each. 

10.  Name  the  special  ^offices  in  the  Melchisedek  priest- 
hood, in  order,  describing  the  authority  and  duties  of  each. 

~y    11.     Describe  the  constitution  and  authority  of  each  of 

/  the  following  presiding  "quorums"  in  the  priesthood: — 1, 

The    First   Presidency;    2,    The    Quorum    of    the   Twelve 

Apostles;    3,   The  Presiding  Quorum  of    Seventy;  4,   The 

Presiding  Bishopric. 

12.  Define  "branch,"  "ward,"  and  "stake,"  as  used  to 
designate  divisions  of  the  Church. 

13.  Explain  the  constitution,  authority  and  special 
duties  of: — 1,  Stake  Presidency;  2,  Standing  High  Council; 
3,  Ward  Bishopric. 


472  THE  ARTICLES  OF  FAITH. 

14.  What  ordination  in  the  priesthood  is  requisite  in  the 
case  of  members  of  the  presiding  organizations  last  named? 

15.  Define  "quorum"  in  its  special  sense  as  used  by  the 
Latter-day  Saints. 

16.  What  is  a  Patriarch?  (1.  Define  in  this  connection  the 
term  "evangelist;"  2,  show  in  what  respect  succession  to 
the  presiding  patriarchal  office  differs  from  that  in  other 
offices  and  callings  in  the  priesthood.) 

17.  Name  the  auxiliary  organizations  which,  operate  as 
"helps  in  government"  within  the  Church. 

18.  Give  the  special  duties  of  each  of  these.  (Xamed  on 
p.  216.) 

19.  Show  how  the  principle  of  common  consent  is  ob- 
served in  appointments  to  office  within  the  Church. 

Lectdre  XII,  Article  7. 

SPIRITUAL.    GIFTS. 

1.  Show  that  the  existence  of  spiritual  gifts  has  ever 
been  characteristic  of  the  priesthood. 

2.  Give  scriptural  proof  that  such  gifflS  will  always  be 
found  in  the  Church. 

3.  What  is  a  miracle? 

4.  Why  are  miracles  called  by  some,  supernatural  occur- 
rences? 

5.  For  what  purpose  are  spiritual  gifts  manifested  in  the 
Church? 

6.  Show  that  miraculous  manifestations  are  not  an  infal- 
lible indication  of  the  operation  of  the  priesthood. 

7.  Name  the  spiritual  gifts  specifically  mentioned  in  the 
scriptures. 

8.  Describe  the  usual  manifestation  characterizing  each 
of  the  following  gifts,  with  scriptural  illustrations  of 
each: — 1,  The  gift  of  tongues  and  interpretation;  2,  of 
healing,  and  the  gift  of  faith  to  be  healed;  3,  of  visions;  -4, 
of  dreams;  5,  of  prophecy;  6,  of  revelation. 

9.  Cite  scriptural  promises  that  certain  sign-gifts  of  the 
Spirit  shall  follow  the  believer. 

10.  Give  instances  of  miracles  wrought  by  evil  powers. 

11.  Cite  the  predictions  of  John  the  Revelator  regarding 


BE  VIEW.  473 

such  imitations  of  the  gifts  of  the  Spirit,  which  are  to  char- 
acterize the  work  of  God  in  the  last  days. 

12.  What  did  Christ  say  about  signs  and  wonders  that 
would  be  wrought  by  wicked  men? 

13.  What  evidence  have  you  of  the  existence  of  spiritual 
gifts  in  the  Church  today? 

Lectuee  XIII,  Article  8. 

THE  BIBLE. 

1.  What  position  does  the  Bible  occupy  among  the 
standard  works  of  the  Church? 

2.  What  reservation  does  the  Church  make  in  accepting 
the  modern  versions  of  the  Bible  as  the  unchanged  word  of 
God? 

3.  Define  "Bible;" — l.(Give  the  derivation  of  the  word; 
and,  2,  its  modern  usage.) 

4.  Show  that  the  division  into  Old  and  New  Testaments 
is  natural,  and  self-suggestive. 

5.  Explain  the  term  "canon  of  scripture"  as  applied  to 
the  Bible. 

6.  Explain,  with  scriptural  references,  the  growth  of  the 
Old  Testament  from  the  time  of  Moses  to  that  of  Malachi. 

7.  State  what  you  know  of  the  language  in  which  the 
books  of  the,  Old  Testament  were  originally  written. 

8.  What  is  the  Septuagint?  (1,  Give  the  meaning  of 
the  term;  2,  describe  the  origin  of  the  book.) 

9.  Classify  the  books  of  the  Old  Testament  as  at  present 
compiled. 

10.  What  classification  of  Old  Testament  writings  was 
recognized  in  the  days  of  the  Savior's  ministry? 

11.  What  is  the  Pentateuch?  (1,  Define  the  term;  2, 
enumerate  the  books  comprised;  3,  state  what  you  know  of 
their  authorship;  4,  give  an  account  of  the  copies  or 
versions  possessed  by  the  Jews  and  the  Samaritans  ancient- 

iy-) 

12      Name  the  Historical  books  in  order. 

13.  Name  the  Poetical  books.  (In  this  connection,  de- 
fine the  term  "Hagiographa.") 

14.  Name  the   Prophetical  books.   (1,  In  their  order  as 


_^--'-? 

/ 


474  THE    ARTICLES    OF    FAITH. 

at  present  compiled;  2,  in  the  probable  order  of  their  pro- 
duction). 

18.  What  is  meant  by  the  Apocrypha? 

19.  What  is  the  New  Testament? 

20.  Give  the  principal  historical  evidence  of  investiga- 
tion regarding  the  authenticity  of  the  New  Testament 
books. 

21.  Name  and  classify  the  books  of  the  New  Testament. 

22.  What  is  the  Vulgate? 

23.  Specify  the  principal  modern  versions  of  the  Bible. 

24.  Give  evidence  supporting  belief  in  the  genuineness 
and  authenticity  of  the  Bible. 

25.  State  the  principal  items  of  evidence  from  the  Book 
of  Mormon,  corroborating  the  authenticity  of  the  Bible. 

26.  Give  the  important  conclusions  of  biblical  scholars 
regarding  the  genuineness  of  the  New  Testament  or  of  parts 
thereof. 

27.  Give  the  principal  biblical  references  to  scriptures 
not  contained  in  the  Bible. 

Lecture  XIV,  Article  8. 

THE  BOOTS  OF  MORMON. 

1.  What  is  the  Book  of  Mormon? 

2.  How  was  the  ancient  record  brought  to  modern 
notice? 

3.  What  do  we  learn  from  the  title-pa#«  of  the  Book  of 
Mormon  as  to  the  nations  or  peoples  whose  history  is  dealt, 
with  in  the  volume? 

4.  Which  was  the  earliest  o£  the  nations,  mentioned  in 
the  Book  of  Mormon,  which  established  itself  on  the  Amer- 
ican continent? 

5.  Give  an  account  of  the  journey  of  Lehi  and  his 
colonj  -from  Jerusalem  to  America.  (State:  1,  the  Divine 
instructions  directing  Lehi  to  leave ;  2,  time  of  this  occur- 
rence; 3,  the  course  of  their  overland  journey;  4,  journey 
across  the  ocean;  5,  place  of  landing  in  America.) 

6.  Describe  the  origin  of  Nephites  and  Lamanites 
respectively. 

7.  Who  were  the  Jaredites?     (1,  Why  so  named;  2,  time 


REVIEW.  475 

and  manner  of  their  migration  to  this  continent;  3,  brief 
statement  of  their  history.) 

8.  How  came  the  record  of  the  Jaredites  to  be  incorpor- 
ated with  the  Nephite  writings? 

9.  What  is  known  of  Mnlek  and  his  people? 

10.  Name  the  classes  of  plates  referred  to  in  the  Book  of 
Mormon;  (1,  on  the  title  page;  2,  elsewhere  in  the  volume). 

11.  State  what  is  known  of  the  plates  of  Nephi;  (1, 
their  origin;  2,  the  "larger"  as  distinguished  from  the 
"smaller"  plates;  3,  method  by  which  the  record  grew.) 

12.  What  is  Mormon's  abridgment  of  the  plates  of 
Nephi? 

13.  Which  of  the  plates  of  Nephi  did  Mormon  include 
with  his  own  abridgment? 

14.  What  great  purpose  of  the  Lord  was  subserved  by 
this  duplication  of  part  of  the  ancient  record? 

15.  Describe  the  circumstances  resulting  in  the  plates 
coming  into  the  custody  of  Joseph  Smith:  (1,  his  first 
information  regarding  their  existence;  2,  his  first  view  of 
the  plates;  3,  his  four  years  of  probation;  4,  his  possession 
of  the  plates.) 

16.  What  other  sacred  articles  were  buried  with  the 
plates? 

17.  What  is  meant  by  the  Urim  and  Thummim? 

18.  What  purpose  did  these  instruments  serve  in  the  work 
of  translation? 

19.  Give  an  outline  of  the  circumstances  attending  the 
translation  and  publication  of  the  Book  of  Mormon:  (1, 
difficulties  attending  the  work;  2,  date  of  first  publication). 

20.  What  is  the  testimony  of  the  learned  regarding  the 
characters  of  parts  of  the  original  record? 

21.  Summarize  the  evidence  of  the  genuineness  of  the 
Book  of  Mormon:  (Show  the  distinction  between  genuine- 
ness and  authenticity). 

22.  Who  were  the  three  witnesses  to  the  genuineness  of 
the  book?     Give  an  outline  of  their  testimony. 

23.  Name  the  eight  witnesses.     To  what  did  they  testify? 

24.  WThat  is  the  so-called  "Spaulding  Story"  of  the 
origin  of  the  Book  of  Mormon?     Show  its  absurdity. 

25.  Explain  the  arrangement  of  the  several  parts  of  the 
Book  of  Mormon. 


476  THE    ARTICLES    OF    FAITH. 

Lecture  XV,  Article  8. 

AUTHENTICITY  OF  THE  BOOK  OF  MORMON. 

i.  Summarize  the  proofs  of  the  authenticity  of  the 
Book  of  Mormon. 

2.  Show  that  the  Book  of  Mormon  and  the  Bible  cor- 
roborate each  other  in  matters  on  which  they  treat  in 
common. 

3.  Demonstrate  the  fulfilment  of  ancient  prophecy  in 
the  coming  forth  of  the  Book  of  Mormon;  (1,  of  prophe- 
cies contained  in  the  Pearl  of  Great  Price;  2,  of  Old 
Testament  prophecies,  specifically  those  of  Isaiah  and 
Ezekiel). 

4.  State  what  you  know  of  the  consistency  of  the  Book 
of  Mormon  in  style  and  matter. 

5.  Give  examples  of  Book  of  Mormon  prophecies,  the 
fulfilment  of  which  is  recorded  therein. 

6.  Give  examples  of  Book  of  Mormon  prophecies,  the 
fulfilment  of  which  has  taken  place  since  the  closing  of  the 
record. 

7.  State  what  you  know  of  Book  of  Mormon  prophecy 
yet  awaiting  fulfilment. 

8.  Summarize  the  general  results  of  modern  investiga- 
tion and  research  with  which  the  Book  of  Mormon  is  in 
striking  accord. 

9.  Give  evidence  that  America  was  inhabited  at  a  very 
ancient  period ;  (1,  cite  the  conclusions  of  investigators; 
and  2,  compare  with  the  Book  of  Mormon  account.) 

10.  Give  the  principal  evidence  of  the  successive  occupa- 
tion of  the  American  continent  by  different  peoples  in 
ancient  times ;  confirm  by  the  Book  of  Mormon  account. 

11.  Give  the  principal  conclusions  of  investigators  con- 
cerning the  Asiatic  origin  of  the  first  colonies  who  came  to 
America. 

12.  Summarize  the  evidence  indicating  their  Israelitish 
origin. 

13.  State  in  a  general  way  the  traditions  of  America's 
native  people  concerning: — 1,  The  Deluge;  2,  the  Divinity 
of  Christ,  and  His  crucifixion. 

14.  Show    the   resemblance   of    certain   religious    cere- 


REVIEW.  477 

Diiies  as  practised  by  the  Jews,  and  by  some  of  the 
tive  American  peoples. 

15.  What  evidence  is  there,  external  to  the  Book  of 
ormon,  indicating  the  common  origin  of  all  the  American 
races?" 

16.  Confirm  the  foregoing  conclusions  (11  to  15)  by  the 
ook  of  Mormon  record. 

17.  What  is  known  of  the  written  languages  current 
nong  the  Nephites?  In  what  language  were  the  plates  of 
,rephi  and  those  of  Mormon  inscribed? 

18.  What  external  evidence  is  there  of  the  Egyptian 
mguage  having  been  known  among  the  American  peoples? 

19.  Give  evidence  of  the  survival  of  the  Hebrew  lan- 
uage  among  the  native  tribes. 

20.  What  test  of  the  authenticity  of  the  Book  of  Mor- 
ion is  given  by  the  last  of  the  writers? 

Lecture  XVI,  Article  9. 

REVELATION,  PAST,  PRESENT,  AND  FUTURE. 

1.  What  is  revelation?     Compare  with  inspiration. 

2.  Show  that  revelation  is  God's  chosen  method  of  com- 
Qimication  through  the  priesthood. 

3.  What  is  known  of  God's  revelations  to: — 1,  Adam;  2, 
inoch;  3,  Noah;  4,  Abraham;  5,  Isaac;  6,  Jacob;  7, 
Moses? 

4.  Give  examples  of  Divine  revelation  through  other  Old 
restament  prophets. 

5.  Show  that  Christ  was  a  revelator,  while  He  dwelt 
imong  men. 

6.  Give  scriptural  evidence  of  revelation  having  been 
riven  through  the  apostles  of  old. 

7.  Show  that  the  doctrine  of  continual  revelation  is 
reasonable. 

8.  Show  that  it  is  scriptural. 

9.  Show  that  continual  revelation  has  ever  been  charac- 
teristic of  the  operations  of  the  priesthood. 

10.  Cite  the  principal  objections  to  this  doctrine,  pro- 
fessedly founded  on  scripture.  Show  their  unscriptural 
foundation. 

11.  Give  specific  scriptures  predicting  that  revelation  is 


478  THE    ARTICLES    OF    FAITH. 

to  characterize  the  Church  in  the  last  dispensation:     (1, 
from  the  Bible;  2,  from  the  Book  of  Mormon). 

12.  Give  instances  of  modern  revelation.  Cite  promises 
of  the  Lord  in  this  dispensation  assuring  the  continuation 
of  revelation  in  the  Church. 

13.  Show  the  reasonableness  of  expecting  yet  further 
revelation. 

14.  Show  that  the  doctrine  of  no  further  revelation  is 
comparatively  modern,  and  unscriptural. 

15.  Show  that  inspiration  does  not  deprive  man  of  his 
freedom  or  individuality. 

Lecture  XVII,  Article  10. 

THE    DISPERSION    OF    ISRAEL. 

1.  Explain  the  term  "Israel."  (1,  Derivation  of  the 
word;  2,  bestowal  of  the  title  on  Jacob;  3,  its  use  as  the 
name  of  Jacob's  posterity ;  4,  as  a  name  of  one  of  the  king- 
doms after  the  division  of  the  nation;  5,  as  a  title  of  the 
chosen  people  of  God  in  a  collective  sense.) 

2.  Give  a  general  outline  of  the  Israelites'  history  from 
the  time  of  Jacob  receiving  the  name  Israel,  to  the  time 
of  the  first  king. 

3.  Outline  the  history  of  Israel  as  a  united  nation  under 
the  kings. ' 

4.  State  the  circumstances  attending  the  division  of  the 
nation. 

5.  Outline  the  history  of  the  kingdom  of  Judah  after  the 
division. 

6.  The  same  of  the  kingdom  of  Israel.  By  what  other 
name  is  this  division  of  the  people  sometimes  known? 

7.  Define  the  terms  "Hebrew"  and  "Jew." 

8.  "Show  that  the  dispersion  of  Israel  was  foretold  by 
their  prophets  from  very  early  times. 

9.  On  what  conditions  was  this  dispersion  predicated? 

10.  Cite  Book  of  Mormon  predictions  concerning  the 
dispersion.  State  specifically  the  prophecies  of  Zenos.  Who 
was  he? 

11.  Give  historical  evidences  of  the  fulfilment  of  these 
prophecies  of  dispersion  in  the  case  of  the  kingdom  of 
Judah.     What  part  did  Xebuchaclnezzar  take  in  the  work  of 


KEVIEW.  479 

dispersion?  At  what  time?  Give  an  account  of  the  Baby- 
lonian captivity.  How.  did  Titus  contribute  to  the  work 
of  dispersion? 

12.  Give  historical  evidence  of  the  fulfilment  of 
prophecy  relating  to  the  dispersion  of  the  kingdom  of 
Israel.  How  did  Shalmanezer  and  Sargon  contribute  to  the 
dispersion?  At  what  time?  Show  the  literal  fulfilment  of 
Ahijah's  prophecy  to  the  wife  of  Jeroboam. 

13.  Explain  the  term,  "Lost  Tribes." 

14.  What  is  known  of  the  journeyings  of  the  Lost 
Tribes? 

Lecture  XVIII,  Article  10. 

THE    GATHERING    OF    ISRAEL. 

1.  Cite  Bible  promises  of  the  gathering  associated  with 
predictions  of  the  dispersion;  specifically  those  by,  1, 
Moses;  2,  Xehemiah;  3,  Isaiah;  4,  Jeremiah;  5,  Ezekiel;  6, 
Amos. 

2.  Give  Book  of  Mormon  prophecies  regarding  the 
gathering,  especially  those  uttered  1,  by  Lehi;  2,  by 
Nephi,  his  son ;  3,  by  Christ  in  the  course  of  His  ministra- 
tions among  the  ]STephites. 

3.  Cite  instances  of  modern  revelation  concerning  the 
gathering. 

4.  What  does  the  plan  of  the  gathering  of  Israel  in  the 
last  days  comprise? 

5.  Show  that  the  authority  for  prosecuting  the  work  of 
gathering  has  been  given  to  the  Church  in  this  dispensa- 
tion. 

6.  What  is  the  purpose  of  the  gathering? 

7.  Give  an  account  of  the  work  as  now  in  progress. 

8.  In  what  respect  are  the  people  of  Israel  a  chosen 
people? 

9.  Show  how  the  fulfilment  of  the  promise  made  to 
Abraham,  that  through  his  descendants  all  nations  of  the 
earth  should  be  blessed,  has  been  brought  about  through  the 
dispersion  of  Israel. 

10.  Give  another  evidence  of  the  fulfilment  of  that  pre- 
diction, based  on  the  lineage  of  Christ. 


480  THE  ARTICLES  OF  FAITH. 

11.  Give  scriptural  prophecies  relating  to  the  restoration 
of  the  Ten  Tribes. 

12.  Show  that  the  establishment  of  Zion  is  to  precede 
the  restoration  of  the  Ten  Tribes. 

Lecture  XIX,  Article  10. 

ZION. 

1.  Show  from  the  scriptures  that  two  gathering  places 
are  to  be  established  in  the  last  dispensation. 

2.  Define  "Zion."  (1,  Meaning  of  the  term;  2,  its 
varied  applications.) 

3.  Give  an  outline  of  the  history  of  Jerusalem  from  the 
time  of  its  first  mention  in  scripture  to  that  of  its  over- 
throw by  the  Romans. 

4.  Cite  scriptural  promises  relating  to  the  future  glory 
of  Jerusalem. 

5.  Explain  the  application  of  the  term  '  'Xew  Jerusalem. " 

6.  Show  from  Book  of  Mormon  and  modern  scripture 
that  the  Zion  of  the  western  continent  and  the  New  Jeru- 
salem are  identical. 

7.  Cite  the  prophecy  of  Christ  to  the  Xephites  that  a 
Xew  Jerusalem  shall  be  established  on  the  western  con- 
tinent. 

8.  Give  the  prediction  of  Ether  the  Jaredite  relating  to 
the  establishment  of  the  Xew  Jerusalem. 

9.  What  is  meant  by  the  Zion  of  Enoch?  (1,  Give  out- 
line of  the  history  of  the  ancient  people  so  designated;  &, 
cite  promises  of  the  return  of  Enoch  and  his  people.) 

10.  What  is  known  through  modern  revelation  as  to  the 
location  of  Zion  or  the  Xew  Jerusalem? 

11.  •  What  is  meant  by  Stakes  of  Zion? 

12.  What  conditions  will  determine  the  time  of  the 
redemption  of  Zion  in  the  present  dispensation? 

Lecture  XX,  Article  10. 

CHRIST'S  REIGN  ON  EARTH. 

1.  Compare  the  conditions  attending  Christ's  first  ad- 
vent, with  those  predicted  for  His  second  coming. 


HE VIEW.  48 1 

2.  Cite  scriptural  prophecies  regarding  the  second  com- 
ing of  Christ,  with  attendant  signs;  (1,  Biblical;  2,  Book  of 
Mormon;  3,  modern.) 

3.  What  evidence  have  you  to  prove  that  the  predicted 
second  coming  of  Christ  is  near  at  hand? 

4.  What  is  known  as  to  the  time  of  His  coming? 

5.  Show  by  scripture  that  Christ  is  to  reign  as  King  on 
earth. 

6.  Demonstrate  the  relation  between  the  Kingdom  of 
God  and  the  Church  of  Christ. 

7.  Show  the  distinctive  sense  in  which  the  Kingdom  of 
God  and  the  Kingdom  of  Heaven  are  spoken  of  in  modern 
revelation. 

8.  What  will  be  the  position  of  honest  and  honorable 
men  who  are  not  members  of  the  Church  when  the  Kingdom 
of  Heaven  is  established? 

9.  What  is  the  Millennium? 

10.  Give  scriptural  authority  for  your  belief  as  to  the 
conditions  that  are  to  characterize  the  Millennium. 

11.  What  will  be  the  condition  of  Satan  during  and  after 
the  Millennium? 

Lecture  XXI,  Article  10. 

REGENERATION  AND  RESURRECTION. 

1.  Explain  the  statement,  that  the  earth  is  under  a 
curse. 

2.  What  is  meant  bv  the  predicted  regeneration  of  the 
earth?  "    , 

3.  When  will  this  change  be  completed? 

4.  What  is  known  as  to  the  future  condition  of  the  earth 
in  its  regenerated  state? 

5.  What  is  the  attitude  of  science  regarding  the  earth's 
regeneration? 

6.  What  is  meant  by  the  resurrection  of  the  body? 

7.  What  are  the  teachings  of  the  Church  regarding  the 
literalness  of  the  resurrection? 

8.  Upon  what  does  our  belief  in  the  doctrine  of  the  res- 
urrection depend? 

9.  Give  scriptural  evidence  supporting  belief  in  the  res- 
urrection: (1,  Old  Testament;  2,  New  Testament:  3, 
Book  of  Mormon;  4,  modern.) 


482  THE    ARTICLES    OF    FAITH. 

10.  Specify  the  general  resurrections  spoken  of  in  the 
scriptures. 

11.  How  was  the  first  resurrection  inaugurated? 

12.  Give  an  account  of  the  resurrection  of  the  just 
immediately  following  the  resurrection  of  Christ. 

13.  Cite  Book  of  Mormon  prophecy  regarding  the  resur- 
rection of  Christ  and  that  of  the  righteous  immediately 
following. 

14.  Give  a  summary  of  the  teachings  by  the  apostles 
of  old,  regarding  the  resurrection  at  the  time  of  Christ's 
second  coming. 

15.  Cite  modern  revelation  on  the  same  subject. 

16.  Compare  the  scriptural  descriptions  of  the  first  res- 
urrection, or  the  resurrection  of  the  just,  with  those  of  the 
second,  or  the  resurrection  of  the  unjust. 

17.  Show  that  the  resurrection  is  to  be  universal,  apply- 
ing both  to  righteous  and  wicked. 

18.  What  will  be  the  lot  of  the  heathen  in  the  resurrec- 
tion?    (Support  your  answer  by  scripture). 

19.  What  is  known  of  the  intermediate  state  of  the  soul, 
between  death  and  the  resurrection? 

20.  Define  "Paradise."  Show  that  Paradise  is  not  the 
place  of  final  glory. 

Lecture  XXII,  Article  11. 

RELIGIOUS  LIBERTY  AND  TOLERATION. 

1.     What  is  worship? 

.  2.     Show   that   man's   ability    to    worship    rightly   is    a 
measure  of  his  conception  of  God's  attributes  and  powers. 

3.  Show  that  worship,  to  be  valid,  must  be  voluntary. 

4.  Demonstrate  man's  right  to  freedom  in  worship. 

5.  Explain  the  intolerance  in  matters  of  worship,  char- 
acterizing early  and  modern  times. 

6.  Show  that  intolerance  is  unscriptural. 

7.  Demonstrate  that  tolerance  is  not  necessarily  accept- 
ance. 

8.  Show  that  man,  being  free  to  choose  for  himself,  is 
justly  held  accountable  for  his  acts. 

9.  Explain  Christ's  expression,  "In  my  Father's  housa 
are  many  mansions." 


REVIEW.  483 

10.  What  kingdoms  or  degrees  of  glory  are  specified  in 
the  revealed  word? 

11.  Who  are  to  inherit  the  Celestial  glory? 

12.  For  whom  is  the  Terrestrial  glory  provided? 

13.  -Who  will  be  consigned  to  the  Telestial  kingdom? 

14.  What  is  known  of  the  gradation  of  glory  within 
each  of  the  kingdoms  specified? 

15.  Who  are  the  Sons  of  Perdition?  What  is  known  of 
their  fate? 

Lecture  XXIII,  Article  12. 

SUBMISSION  TO  THE  LAW  OF  THE  LAND. 

1.  What  are  the  teachings  of  the  Church  regarding  the 
duties  of  its  members  with  respect  to  the  secular  law? 

2.  Cite  instances  recorded  in  the  Old  Testament  of 
Divine  approval  and  admonition  regarding  the  secular  laws. 

3.  Give  examples  from  the  life  of  the  Savior. 

4.  What  were  the  teachings  of  the  apostles  of  old  regard- 
ing the  observance  of  the  law  of  the  land  by  the  members 
of  the  Church? 

5.  Cite  the  word  of  the  Lord  as  given  through  modern 
revelation  regarding  the  attitude  of  members  of  the  Church 
toward  the  governments  under  which  they  live. 

6.  What  has  the  Lord  said  as  to  His  judgment  concern- 
ing those  who  are  effectually  prevented  by  their  enemies 
from  a  strict  compliance  with  His  requirements? 

7.  Give  a  modern  instance  of  an  abandonment  by  the 
Church,  under  pressure  of  secular  law,  of  a  Divine  require- 
ment? 

8.  Show  that  secular  authority  is  recognized  of  God  as 
necessary  to  the  government  of  mankind,  and  that  the 
officers  of  the  law  are  therefore  to  be  obeyed. 

9.  Summarize  the  declarations  of  belief  regarding  the 
duty  of  the  Church  toward  the  law  of  the  land,  as  formu- 
lated by  Joseph  Smith,  and  as  adopted  by  the  Church. 

Lecture  XXIV,  Article  13. 

PRACTICAL  RELIGION. 

1.  Give  James'  definition  of  pure  religion. 

2.  Show  that  religion  is  not  theological  formula,  but 
practical  application  of  recognized  principles  of  right. 


484  THE    ARTICLES    OF    FAITH. 

3.  What  is  the  teaching  of  the  Church  regarding  man's 
relationship  to  God? 

4.  Show  that  benevolence  is  enjoined  by  scripture. 
(Give,  1,  instances  from  the  teachings  of  the  Savior;  2, 
those  of  His  apostles;  3,  those  of  modern  requirement.) 

5.  Specify  the  means  of  donation  for  benevolent  pur- 
poses, provided  by  the  Church  today. 

6.  Outline  the  modern  Church  plan  of  1,  Free-will 
offerings ;  2,  fast  offerings  as  a  modification  of  the  foregoing. 

7.  Explain  the  advantages  of  fast-day  observance,  and 
fast-offerings,  among  members  of  the  Church. 

8.  What  is  tithing? 

9.  Cite  biblical  authority  for  the  observance  of  the  law 
of  tithing  in  ancient  times. 

10.  State  the  requirements  made  by  revelation  for  the 
tithing  of  the  people  today. 

11.  What  is  meant  by  consecration  and  stewardship? 

12.  Give  scriptural  instances  of  God's  people  having 
lived  in  the  United  Order.  (Cite,  1,  from  Pearl  of  Great 
Price;  2,  from  Bible;  3,  from  Book  of  Mormon.) 

13.  Explain  the  United  Order,  or  the  Order  of  Enoch, 
as  provided  for  the  Church  through  modern  revelation. 

14.  Show  that  individual  freedom  is  provided  for  in  the 
plan  of  the  United  Order. 

15.  Cite  scriptural  instances  of  the  Lord's  denunciation 
of  the  idler. 

16.  What  is  the  teaching  of  the  Church  regarding  the 
propriety  and  necessity  of  marriage? 

17.  What  has  the  Lord  said  through  revelation  of  those 
who  forbid  marriage? 

18.  What  is  Celestial  Marriage? 

19.  Show  that  the  authority  of  the  priesthood  is  neces- 
sary in  the  making  of  contracts  that  are  to  be  of  effect 
after  the  death  of  the  parties. 

20.  What  does  the  Church  teach  regarding  the  enormity 
of  the  sin  of  unlawful  association  of  the  sexes?  Cite  the 
declaration  of  Alma  in  this  connection. 

21.  State  the  provisions  of  the  revelation  known  as  the 
Word  of  Wisdom. 


INDEX. 


Aaronic  priesthood,  207;  restored  to 
earth  in  this  dipensation,  19. 

Aaron, — literal  descendants  of,  214. 

Adam,  his  part  in  the  Fall,  68. 

Agency  of  man,  54;  God-given,  73. 

America,  ancient  civilization  in,  305. 

America,  ancient  occupation  of,  293. 

America,  successive  occupation  of,  295. 

American  Indians  (Lamanites),  300. 

American  peoples,  native,  Asiatic  ori- 
gin, 296;  common  origin  of  all.  300; 
Israelitish  origin  of,  296. 

Ancient  Americans,  traditions  of,  305; 
written  language  of,  301. 

Ancient  prophecy  concerning  Book  of 
Mormon,  283. 

Anointed  One  (Christ),  383. 

Apocrypha,  249. 

Apostasy  from  the  Primitive  Church, 
203:  degeneracy  incident  to  the,  217; 
early  beginning,  218;  foretold,  205. 

Apostle,  office  of,  212. 

Apostles.  Quorum  of  the  Twelve,  213. 

Appendix,  463. 

Archeological  evidence  regarding  the 
Bible,  260. 

Archeology  and  ethnology,  evidence 
supporting  Book  of  Mormon,  291. 

Articles  of  Faith,  origin  of,  4,  24. 

Associations, Mutual  Improvement,  216. 

Associations,  Primary,  216. 

Atheism  and  idolatry,  44;  atheism, 
definition  of,  51;  a  fatal  belief,  53; 
atheism  and  immaterialism,  53. 

Atonement  of  Christ,  76;  a  sequence 
of  the  Fall,  70,  77;  confidence  in,  es- 
sential to  salvation,  116;  extent  of, 
87;  fore-oi-dained  and  foretold,  83; 
general  effect  of,  90;  individual  ef- 
fect of,  92;  nature  of,  77;  proved  by 
evidence,  96;  vicarious  sacrifice, 
79;  voluntary,  81. 

Attributes  of  God.  42,  103. 

Authenticity  and  genuineness  of  the 
Bible,  254. 

Authenticity  of  Book  of  Mormon,  281. 

Authority,  Divine,  in  present  dispen- 
sation, 193. 

Authority  in  the  ministry,  184. 

Authority,  secular,  submission  to,  424. 


Baptism;  among  Greeks,  160;  among 
Nephites,  143;  early  Christian,  160; 
essential  to  salvation,  130;  estab- 
ment  of,  on  earth,  123;  first  mod- 
ern, 143;  fit  candidates  for,  126  i 
for  the  dead,  148;  of  infants,  127, 
128,  129,  137;  meaning  of  the  term, 
and  early  usage,  139,  159;  mode  of, 
(by  immersion),  139;  nature  of  the 
ordinance,  122;  preparation  for, 
£}7;  purpose  of,  124;  "re-baptism," 
144;  repeated  baptisms,  147;  re- 
quired of  all,  148;  symbolism  of,  140. 

Belief,  faith,  and  knowledge,  98. 

Belief  in  God,  natural,  necessary,  48-49. 

Benevolence,  443. 

Bible;  acceptance  of  by  the  Church, 
240;  authenticity  and  genuineness 
of,  254;  Book  of  Mormon  testimony 
concerning,  255;  the  name,  241;  Old 
Testament,  243;  New  Testament, 
249,  258;  versions  of,  253,  257. 

Bishop,  the  Presiding,  214;  of  ward,  215. 

Bishopric,  Presiding,  214;  Ward.  215. 

Body,  sanctity  of,  459. 

Book  of  Mormon,  261;  authenticity 
of,  281:  biblical  prophecies  con- 
cerning, 284:  compared  with  Bible, 
255,  282;  classification  and  arrange- 
ment of,  274;  consistency  of,  287; 
contained  prophecies,  288;  divi- 
sions of,  264;  external  evidences 
concerning,  291;  genuineness  of, 
275;  plates  of,  10,  269;  prophecies 
concerning,  283;  "Spaulding  Story" 
of,  278;  testimony  of  witnesses 
concerning,  276,  277,  279;  theories 
concerning,  278;  title  page  of,  263, 
278;  translation  of,  273. 

Celestial  kingdom,  or  glory,  94,  417. 

Celestial  marriage,  457. 

Charity  and  love,  444,  460,  461. 

Children,  innocent  before  God,  90-92. 

Children  and  the  fathers,  mutually  de- 
pendent, 156,  161. 

Chosen  people,  Israel,  352,  355. 

Christ,  the  "Anointed  One,"  383; 
atonement  wrought  by,  (see 
"Atonement  of  Christ");   Church 


486 


index. 


of,  376;  first  advent  of,  367;  second 
coming,  367-368;  time  of  second 
coming,  373;  ministry  of,  among 
the  dead,  150;  reign  of,  367,  374; 
resurrection  of,  396. 

Church  of  England,  teachings  regard- 
ing God,  48. 

Church  of  Christ,  376. 

Church  and  Kingdom,  376. 

Church,  apostasy  from  the  primitive, 
203;  apostasy  from,  foretold,  205: 
the  primitive,  201. 

Church  organization,  plan  of,  201;  res- 
toration of.  206;  standard  works 
of,  5. 

Church-schools,  216. 

Civil  war,— predicted  by  Joseph  Smith, 
22. 

Class  review,  exercises  for,  463. 

Classes,  Religion,  216. 

Commandments,  The  Ten,  —  found 
among  relics  of  ancient  Ameri- 
cans, 297,  303. 

Confession  necessary  to  forgiveness,  1 13. 

Consecration  and  stewardship,  449. 

Continual  revelation,  doctrine  of,  314, 
324;  alleged  scriptural  objections 
to,  317. 

Council,  Standing  High,  215. 

Council,  Traveling  High,  213. 

Covenants  for  eternity,  457. 

Creed,  the  Nicene,  47. 

Creations,  spiritual,  199. 

Deacon,  office  of,  209. 

Dead;  baptism  for  the,  148;  Christ's 
ministry  among  the,  151;  to  have 
the  gospel  preached  to  them,  150 ; 
vicarious  labor  in  behalf  of,  152, 
156. 

Decline  of  spiritual  gifts,  incident  to 
the  apostasy,  238. 

Degrees  of  glory,  94. 

Didactic  books  of  New  Testament,  253. 

Discontinuance  of  plural  marriage, 
435,  440. 

Dispersion  of  Israel,  326-339. 

Divine  authenticity  of  Book  of  Mor- 
mon, 281. 

Dreams  and  visions,  229. 

Druidica?  sacrifices,  52. 

Earth,  during  and  after  Millennium, 


383;  regeneration  of,  385;  under  the 

curse,  384. 
Eden,  Garden  of,  66,  74. 
Egyptian    language    among    ancient 

American  peoples,  301. 
Elders,  office  of,  and  quorum  organiza- 
tion, 210. 
Elijah,  confers  authority  for  vicarious 

labor  for  dead,  20,  154. 
Enoch,  Order  of,  451 ;  Zion  of,  358. 
Eternal  covenants,  457. 
Ethnology  and  archeology,  testimony 

supporting  Book  of  Mormon,  291. 
Evangelists,  or  patriarchs,  211. 
Evidence  supporting  faith,  104-105. 
Exaltation  and  salvation,  94. 
External  evidence  regarding  Book  of 

Mormon,  291. 

Fairchild,  James  H.,  on  "Spaulding 
Story,"  279. 

Faith,  Articles  of,  4,  24. 

Faith,  a  condition  of,  109;  compared 
with  belief  and  knowledge,  98;  es- 
sential to  salvation,  110;  founda- 
tion of,  102;  a  gift  from  God,  111; 
justification  by,  120;  nature  of,  98; 
misplaced,  example  of,  120;  a  prin- 
ciple of  power,  106;  incomplete 
without  works,  111;  supported  by 
evidence,  104-105. 

Fall,  the,  54,  66;  fore-ordained  and 
necessary,  71,  75;  immediate  re- 
sults of,  70. 

False  teachers,  prophesied  of,  193. 

Fast-day  observance,  446. 

Fast-offerings,  446. 

Fathers  and  children,  mutually  de- 
pendent, 155,  161. 

Final  resurrection,  401. 

First  resurrection,  396-400. 

Fore-ordination  and  pre-existence,195. 

Fore-ordination  does  not  imply  com- 
pulsion, 196. 

Forgiveness  of  sins,— to  obtain,  113; 
not  always  immediate,  121. 

Forgiving  others  their  trespasses,  1 14. 

Free  agency  of  man,  54. 

Free-will  offerings,  446. 

Future  revelation  expected,  323. 

Garden  of  Eden.  66. 

Gathering   of  Israel,  341;  extent  and 


INDEX. 


487 


purpose  of,  350;  two  places  ap- 
pointed, 356;  in  progress  now,  355; 
predicted,  341. 

General  resurrections,  two,  396. 

General  salvation,  90. 

Genuineness  and  authenticity  of  Bible, 
254;  of  parts  of  New  Testament, 
258;  of  Book  of  Mormon,  275. 

Ghost,  Holy;  see  "Holy  Ghost." 

Gift  of  God,— faith  a,  111;  repentance 
a.  118. 

Gift  of  healing,  227;  of  prophecy,  231; 
of  revelation,  232;  of  tongues  and 
interpretation,  226:  of  visions  and 
dreams,  229. 

Gifts  of  the  Spirit,  see  "Spiritual 
gifts." 

Gifts,  spiritual,  imitation  of,  235. 

Glory,  Degrees  of,  94,  416,420;  Celestial, 
94,  417;  Terrestrial,  95,  418;  Teles- 
tial,  95,  419,  423. 

God  and  the  Godhead,  27. 

God,  attributes  of,  42,  103;  belief  in, 
natural,  48;  and  necessary,  49;  im- 
portance of  belief  in,  49;  existence 
of,  27;  evidence  from  history  and 
tradition,  28;  evidence  from  rea- 
son, 30;  evidence  from  revelation, 
35:  in  nature,  50;  natural  indica- 
tions of,  50;  personality  of,  41. 

Godhead,  personality  of  each  member 
of,  41;  a  Trinity,  38;  unity  of,  39; 
sectarian  view  of,  46. 

Gospel  to  be  preached  to  the  dead,  150. 

Government.  Church,  helps  in,  216. 

Governments,secular,obedience  to, 424. 

Greeks,  baptism  among,  160. 

Hagiographa,  248. 

Hands,  imposition  of,  in  ordinances, 
174,  187. 

Healing,  gift  of,  227. 

Heathen,  in  first  resurrection,  404. 

Hebrew  language,  survival  of  among 
American  aborigines,  302,  307. 

Hebrews,  339. 

Helps  in  church  government,  216. 

High  Council,  The  Standing,  215;  The 
Traveling,  (quorum  of  the  Twelve 
Apostles)  213. 

High  Priesthood,  President  of  the,  213. 

High  Priests,  office  of,  and  quorum  or- 
ganization, 211;  Presiding,  213. 


Historical  books,  of  Old  Testament, 
248;  of  New  Testament,  252. 

History  and  tradition,  supporting  evi- 
dence of  God's  existence,  28. 

Holy  Ghost,  bestowal  of,  170:  effect  of, 
on  the  individual,  173;  exceptional 
visitations,  169;  gifts  of,  see  "Spir- 
itual'Gifts;"  office  of  167;  person- 
ality and  powers  of,  164;  promised, 
163;  scriptural  titles  of,  41-42;  to 
whom  given,  168. 

Holy  Spirit,  see  "Holy  Ghost." 

Idolatry  and  atheism,  44;  idolatry,  ex- 
amples of  atrocious,  51;  practices 
in  general,  51 . 

Imitations  of  spiritual  gifts,  235. 

Immaterialism  and  atheism,  53. 

Immersion,  the  proper  mode  of  bap- 
tism, 139. 

Importance  of  belief  in  God,  49. 

Imposition  of  hands,  in  ordinances, 
174,  187. 

Improvement  Associations, Mutual, 216. 

Indians,  American,  (Lamanites),  300. 

Individual  salvation,  90,  92. 

Infant  Baptism,  see  "Baptism." 

Inspiration  and  revelation,  308,  324. 

Intermediate  state  of  the  soul  (Para- 
dise), 405. 

Interpretation  of  tongues,  gift  of,  226. 

Intolerance,  in  religion,  409,  414,  422. 

Innocence  of  children,  90-92. 

Israel,  326;  a  chosen  people,  352,  355; 
dispersion  of,  326-328,  329,  332,  355; 
gathering  of,  341;  gathering  of, 
now  in  progress,  351,  355;  king- 
dom of,  327. 

Jaredite  nation,  266. 

Jerusalem,  history  of,  358,  359,  366. 

Jerusalem,  The  New,  (Zion),  360, 

Jews.  339. 

John  the  Baptist,  conferred  the 
Aaronic  priesthood,  19,  193. 

Joseph  Smith,  authenticity  of  his  mis- 
sion, 13;  authority  received  by,  19; 
parentage,  youth,  etc.,  6;  his  first 
vision,  9;  visited  by  Moroni,  10; 
persecution  of,  24;  a  true  prophet, 
20;  tribute  to,  25;  martyrdom  of, 
13,  25;  references  to  life  of,  26. 

Journeyings  of  the  Ten  Tribes,  340. 


488 


INDEX. 


Judah,  kingdom  of,  327. 
Justification  by  f aith  alone,  dogma  of, 
120. 

Kingdom  of  God,  374-377;  and  Church 

of  Christ,  376. 
Kingdom  of  Heaven,  377-379. 
Kingdom  of  Israel,  327. 
Kingdom  of  Judah,  327. 
Knowledge  compared  with  faith  and 

belief,  98. 

Lamanites,  265,  292. 

Language  of  ancient  Americans,  301; 

of  Book  of  Mormon  record,  301 ;  of 

Old  Testament  original,  246. 
Latter-day  Church,  206. 
Laws  of  the  land  submission  to, 424-438. 
Laying-on  of  hands,  in  ordinances,  171, 

174. 
Levitical  priesthood,  208. 
Life,  Tree  of,  68. 

Lord's  Supper,  see  "Sacrament." 
Love  and  Charity,  444,  460,  461. 
Luther,   Martin,    on   justification   by 

faith,  121. 


Modern  revelation,  320. 

Moloch,  horrible  worship  of,  52. 

Mormon,  Book  of,  see  "Book  of  Mor- 
mon." 

Moroni,  the  angel,  visits  Joseph  Smith, 
10-12,261. 

Moses,  conferred  authority  on  Joseph 
Smith,  20,  351. 

Mutual  Improvement  Associations,216. 

Nature,  God  in.  50. 

Nature,  proofs  from,  regarding  theism, 
31. 

Natural  indications  of  God,  50. 

Naturalness  of  belief  in  God,  48. 

Necessity  of  belief  in  God,  49. 

Nephites,  264;  baptism  among,  143; 
sacrament  instituted  among,  176; 
visited  by  Christ,  143,  176. 

New  Jerusalem,  (Zion),  360. 

New  Testament,  249;  authenticity  and 
origin  of,  249;  classification  of, 
252;  didactic  books,  253;  genuine- 
ness of,  258;  historical  books,  252: 
prophetical  books,  253. 

Nicene  Creed,  47. 


Man,  accountability  of,  57,  415;  free 
agency  of,  54;  responsibility  of,  57. 

Marriage,  455;  Celestial,  457:  plural, 
discontinuance  of,  435,  440. 

Martyrdom,  seal  of  (Joseph  Smith),  25. 

Martin  Luther,  on  justification  by 
faith,  121. 

Mayas,  sacred  language  of,  302. 

Melchisedek  priesthood,  208;  restored 
to  earth,  19,  194. 

Members  of  the  Godhead,  personality 
of,  41. 

Men  called  of  God,  184. 

Mexican  traditions  concerning  the 
Savior,  307. 

Millennium,  379,  383. 

Ministrations,  unauthorized,  189. 

Ministry,  authority  in,  184;  ordination 
to,  187. 

Miracles,  222;  an  aid  to  spiritual 
growth,  238;  testimony  of,— not  in- 
fallible, 233;  wrought  by  evil  pow- 
ers, 234. 

Missing  scripture,  mentioned  in  Bible, 
260. 

Mode  of  baptism,  139. 


Obedience  to  law,  424-440. 

Offerings,  fast,  446;  free-will,  446;  and 
•tithes,  446-447. 

Ordination  to  the  ministry,  187. 

Old  Testament,  243;  its  origin  and 
growth,  243;  original  language  of, 
246;  Histoi-ical  books,  248;  Penta- 
teuch, 247,  257;  Poetical  books,  248; 
Prophetical  books,  248,258;  Septu- 
agint  version  of,  246. 

Omniscience,  omnipotence,  and  omni- 
presence of  God,  42-43. 

Pagan  ignorance  of  resurrection,  403. 
Paradise,  405. 

Passover  and  sacrament,  182. 
Patriarchs,  or  evangelists,  211. 
Patriarchal  office, succession  in  the,211. 
Pentateuch,   247;    Samaritan  copy  of 

the,  257. 
Perdition,  Sons  of,  62,  421. 
Persecution  of  Joseph  Smith,  24. 
Personality  of   the  God-head,  41;    of 

the  Holy  Ghost,  164. 
Peter,  James,    and  John,  confer  the 

Melchisedek  priesthood,  194. 


INDEX 


489 


Plates  of  Book  of  Mormon,  10,  269;  of 
Nephi,  269;  of  Mormon,  269,  270. 

Plural  marriages,  discontinuance  of, 
435,  440. 

Poetical  books  of  Old  Testament,  248. 

Power,  through  faith,  106. 

Practical  religion,  441. 

Pre-existence  of  spirits,  197. 

Presidency  in  the  priesthood,  212 

Presidency,  The  First,  213. 

Presidency  of  Stakes,  215. 

President  of  the  High  Priesthood,  213. 

Presiding  Bishopric,  214. 

Presiding  quorum  of  Seventy,  214. 

Priesthood,  Aaronic,  207:  local  organ- 
izations of,  215;  Levitical,208;  Mel- 
chisedek,  208;  quorum  organiza- 
tions, of,  212;  orders  of,  207;  res- 
toration to  earth,  206;  specific 
duties  in,  209. 

Priests,  210. 

Priests,  High,  211. 

Primary  Associations,  216. 

Primitive  Church,  201 ;  apostasy  from, 
203,  tOk 

Prophecy,  concerning  Book  of  Mor- 
mon, 283;  biblical,  concerning  Book 
of  Mormon,  284;  gift  of,  231. 

Prophet,  usage  of  the  term,  237. 

Prophets,  of  old,  organized,  237. 

Prophets,  School  of  the,  237. 

Prophetical  books,  Old  Testament, 
248;  New  Testament,  253. 

Punishment  for  sin,  61 ;  duration  of, 
63*;  "endless"  and  "eternal,"  63. 


Religion  and  Theology,  4. 

Religion  classes,  among  the  Latter- 
day  Saints,  216. 

Religion,  practical,  441. 

Religious  liberty  and  toleration,  406: 
intolerance,  409,  414,  422. 

Remission  of  sins,  to  obtain,  113. 

Renewal  of  the  earth,  385. 

Repentance,  essential  to  salvation, 
117;  a  gift  from  God,  118;  here  and 
hereafter,  119;  nature  of,  113;  not 
always  possible,  118. 

Responsibility  of  man,  57. 

Restoration  of  the  Church,  206. 

Restoration  of  the  Ten  Tribes,  353. 

Results  of  the  Fall,  70. 

Resurrection  of  the  body,  391;  inau- 
gurated, 396;  the  first,  396;  heathen 
in  the  first,  404;  the  final,  401;  of 
Christ,  396;  and  the  general  resur- 
rection immediately  following,  396; 
predicted,  393;  at  second  coming 
of  Christ,  398;  pagan  ignorance 
concerning,  403. 

Resurrections,  two  general,  of  just  and 
of  unjust,  396. 

Revelation,  308;  ancient,  311;  contin- 
ual, 314;  alleged  scriptural  objec- 
tions to  continual  revelation,  317: 
gift  of,  232;  future,  expected,  323; 
God's  means  of  communication, 
310;  revelation  and  inspiration, 
308,  324;  modern,  320;  supporting 
theism,  35. 

Review  exercises  for  class,  463. 


Quorum,  special  usage  of  term,  209. 

Quorum  organizations,  212:  of  dea- 
cons, 209;  of  elders,  210;  of  high 
priests,  211;  of  the  First  Presi- 
dency, 213:  of  the  Twelve  Apostles, 
213;  of  teachers,  210;  of  seventies, 
210:  of  seventies,  the  Presiding 
Quorum  of,  214. 

Reason,  supporting  theism,  30. 

"Re-baptism,"  145;  "re-baptisms"  re- 
corded in  scripture,  146. 

Redemption  from  the  Fall,  universal, 
96;  see  "Atonement." 

Regeneration  of  earth,  385. 

Reign  of  Christ  on  earth,  367,  374. 

Relief  Society,  The,  216. 


Sacrament  of  the  Lord's  Supper,  175; 
errors  concerning,  183;  emblems 
used  in,  179;  fit  partakers  of,  177: 
institution  of,  among  Jews,  175: 
among  Nephites,  176;  manner  of 
administering,  180;  purpose  of,  179; 
sacrament  and  passover,  182;  usage 
of  term,  "sacrament,"  182. 

Sadducees,  404. 

Salvation,  general,  90;  individual,  90; 
and  exaltation,  94. 

Sanctity  of  the  body,  459. 

Satan,  57,  64,  382. 

Schools,  Church,  216;  Sunday,  216. 

School  of  the  Prophets,  237. 

Scripture  missing,  mentioned  in  Bible 
260. 


490 


INDEX. 


Seal  of  martyrdom,  Joseph  Smith,  25. 

Secular  authority,  submission  to,  424- 
438. 

Serpent,  curse  on,  74. 

Septuagint,  246,  257. 

Seventies,  office  of  and  quorum  organ- 
ization, 210. 

Sexes,  unlawful  association  of,  459. 

Sin,  59;  commission  of  in  ignorance. 
60;  forgiveness  for,  113;  punish- 
ment for,  61;  unpardonable,  62. 

Smith,  Joseph,  see  "Joseph  Smith." 

Society,  the  Relief,  216. 

Sons  of  Perdition,  62,  421. 

"Spaulding  Story"  of  the  Book  of 
Mormon,  278. 

Spirit,  Holy,  see  "HoAy  Ghost." 

Spiritual  creations,  199. 

Spiritual  gifts,  219;  characteristic  of 
the  Church,  219;  decline  of,  inci- 
dent to  the  apostasy,  238;  exist  in 
Church  today,  236;  partial  enumer- 
ation of,  225;  imitations  of,  235; 
modern  manifestations,  239;  nature 
of,  220. 

Stakes  of  Zion,  215. 

Stake  Presidency,  215. 

Standard  works  of  the  Church,  5. 

Stewardship  and  consecration,  449,  450. 

Submission  to  laws  of  the  land.  424- 
438. 

Succession  in  patriarchal  office,  211. 

Sunday  schools,  216. 

Teachers,  false,  192. 

Teacher,  grade  of,  in  Aaronic  priest- 
hood, 209. 

Temples,  ancient  and  modern,  157. 

Temptation  of  Eve,  67. 

Ten  Commandments,  The,  found 
among  relics  of  ancient  Americans 
303. 

Telestial  glory,  95,  419,  423. 

Terrestrial  glory,  95,  418. 

Testament, New,see  "New  Testament." 

Testament,  Old,  see  "Old  Testament." 

Testimony  of  miracles,  not  infallible, 
233. 

Theism,  modifications  of,  defined,  51. 

Theology,  2;  extent  of,  3;  importance 
of  study,  1 ;  and    ^ligion.  4. 

Theories  of  origin  of  Book  of  Mor- 
mon, 278. 


Thousand  years  of  peace  (Millennium) 
379,  383. 

Time  of  Christ's  coming,  373. 

Tithing,  law  of,  447,  449. 

Title  page  of  Book  of  Mormon,  263, 
278. 

Toleration,  religious,  406;  does  not  im- 
ply acceptance,  414. 

Tongues,  gift  of,  226;  interpretation 
of,  226. 

Tradition  and  history  supporting  the 
ism,  28. 

Traditions  among  American  aborig- 
ines, confirming  Book  of  Mormon, 
305. 

Tradition,  Mexican,  regarding  the 
Savior,  307. 

Transgression,  54. 

Translation  of  the  Book  of  Mormon, 
273. 

Tree  of  Knowledge  of  Good  and  Evil. 
68. 

Tree  of  Life,  68. 

Tribes,  The  Ten,  or  the  Lost,  335,  338; 
journeyings  of,  340:  restoration  of, 
353. 

Trinity,  The,  38. 

Unauthorized  ministrations,  189. 
United  Order,  451. 
Unity  of  the  Godhead,  39. 
Universal  and  unconditional  redemp- 
tion from  effects  of  the  Fall,  96. 
Unlawful  association  of  the  sexes.  4.">(.». 
Unpardonable  sin,  62. 

Versions  of  Old  Testament,  246. 
Versions  of  Bible,  246,  253,  257. 
Vicarious  nature  of  the  atonement.  Tit. 
Visions  and  dreams,  229. 

Ward, organization,  and  officers  of.  215. 

Ward  Bishopric,  215. 

Witnesses  to  Book  of  Mormon,  Testi- 
mony of,The  Three,  276;  the  Eight 
277:  notes  concerning.  279. 

Works  of  the  Church,  standard.  5 

Written  language  of  ancient  Ameri- 
cans, 301. 

Zion,  356;  the  name,  357;  founding  of 
in  Missouri,  366;  Zion  of  Enoch. 
358:  the  New  Jerusalem,  360. 


